mm^/:^^'^^ 


/ 


^^ 


OF  THE 

Theological   Seminary, 

PRINCETON,    N.J. 

Cu^,....JU.^AlA..i..Dws  ion 

Sftetf,^  S  (d3~ .0. Section ; . 


ilAaA -, 


No^ 


THE 


HEBREW    PEOPLE: 


OK,  THE 


^tBtorj)  anb  Religion  of  tl)e  SsraelitCB, 


FROM 


THE  ORIGIN  OF  THE  NATION  TO  THE  TIME  OF  CHRIST: 


DEDUCED  FROM  THE  WRITINGS  OF  MOSES,  AND 
OTHER  INSPIRED  AUTHORS ; 


AXD  ILLUSTRATED  BY  COPIOUS  EEFERENCES  TO  THE  ANCIEXT  RECORDS, 
TRADITIONS,  AND  MYTHOLOGY  OF  THE  HEATHEN  WORLD. 


BY  GEORGE   SMITH,  F.S.A., 

MEMBER  OF  THE  ROYAL  ASIATIC  SOCIETY  OF  GREAT  BRITAIN  AND  IRELAND, 

OF  THE  ROYAL  SOCIETY  OF  LITERATURE,  OF  THE  IRISH 

ARCH^OLOGICAL  SOCIETY,  ETC. 


NctD-^ork: 


PUBLISHED    BY    LANE    &    SCOTT, 

200  MULBERRY-STREET. 

JOSEPH     LONGKING,     PRINTER. 
1850 


PREFACE. 


The  second  part  of  the  "  Sacred  Annals,"  which  is  now  pre- 
sented to  the  public,  comprises  the  History  and  Religion  of  the 
Hebrew  People,  from  the  Origin  of  the  Nation  to  the  Time  of 
Christ.  In  the  preparation  of  this  portion  of  the  work,  the  Au- 
thor has  steadily  kept  in  view  the  purpose  which  he  announced 
in  the  Preface  to  the  preceding  volume ;  namely,  to  "  present  a 
complete  view  of  the  history  and  religion"  of  this  nation  in  a 
decidedly  religious  manner.  In  the  prosecution  of  this  attempt 
he  has  encountered  great,  and,  in  some  respects,  unexpected,  dif- 
ficulty. To  arrange  and  condense  into  a  limited  compass  the 
civil  and  religious  history  of  a  great  people  during  seventeen  cen- 
turies, would,  under  any  circumstances,  be  a  work  sufficiently 
onerous ;  but  this  has  been  greatly  increased  by  numerous  col- 
lateral subjects,  of  the  most  embarrassing  character,  with  which 
the  history  of  the  Jews  is  involved.  The  most  important  ques- 
tions in  theology,  the  most  recondite  inquiries  in  ancient  histor}^ 
the  most  perplexing  cases  of  Biblical  criticism,  the  most  difficult 
problems  in  early  geography, — all  obtruded  themselves  upon  the 
attention  of  the  writer ;  and  required  to  be  investigated,  adjusted, 
reconciled,  and  wrought  up  into  a  homogeneous  narrative.  Be- 
yond all  the  embarrassments  from  these  sources,  has  been  that 
occasioned  by  the  irreligious  and  unscriptural  tendency  of  the 
productions  of  certain  authors,  whose  great  talents,  extensive  learn- 
ing, and  high  character,  have  invested  their  opinions  with  some 
degree  of  authority,  and  might  have  served  the  cause  of  truth, 
instead  of  imperiling  its  best  interests. 

The  Author  has,  however,  devoted  his  best  energies  to  the  work  ; 
and,  although  impeded  by  many  other  engagements,  has  spared 
neither  expense  nor  labor  to  present  to  the  reader,  in  a  combined 
form,  an  ample  epitome  of  Jewish  history,  and  a  complete  exhibi- 
tion of  Hebrew  religion,  intended  in  all  its  parts  to  illustrate  the 
great  purpose  of  God  in  the  redemption  of  man. 

In  the  commencement  of  the  Epistle  to  the  Hebrews  we  are 
taught,  that  "  God,  who  at  sundry  times  and  in  divers  manners 


4  PREFACE. 

spake  in  time  past  unto  the  fathers  by  the  prophets,  hath  in  these 
last  days  spoken  unto  us  by  his  Son."  We,  therefore,  who  enjoy 
the  benefit  of  this  full  revelation  of  Divine  love  and  mercy  through 
Christ  Jesus,  are  furnished  with  "  a  light  that  shineth"  into  the 
dark  places  of  preceding  dispensations ;  and  are  thus  enabled  to 
invest  our  views  of  past  generations  with  the  spirit  of  evangelical 
godliness. 

This  having  been  the  object  of  the  Author,  it  is  almost  super- 
fluous to  say,  that  he  has  taken  the  Holy  Scripture  as  his  guide. 
It  has  been  his  constant  aim  to  admit,  maintain,  and  illustrate  the 
truth  of  the  sacred  oracles.  While  he  has  carefully  sought  out 
other  sources  of  information,  and  diligently  consulted  every  availa- 
ble authority,  he  has,  in  respect  of  these,  endeavored  to  avoid 
equally  a  servile  submission  to  human  judgment,  and  a  captious 
rejection  of  the  legitimate  influence  of  intellect  and  learning. 

The  serious  discouragements  under  which  the  Author  has  labor- 
ed, have  been,  in  some  measure,  counteracted  by  the  favor  with 
which  the  first  volume  has  been  received :  and  by  the  earnest 
manner  in  which  many  individuals,  whose  judgment  is  entitled  to 
respect,  have  requested  him  to  complete  his  scheme.  From  the 
United  States,  also,  where  the  "Patriarchal  Age"  has  been  re- 
published and  favorably  noticed,  the  Author  has  had  communica- 
tions urging  him  to  prosecute  his  purpose  to  completion. 

With  respect  to  the  plan  of  this  volume,  one  remark  only  is 
necessary.  When  entering  upon  the  work,  it  was  perceived  that, 
unless  some  means  were  adopted  to  guard  against  it,  the  numerous 
and  necessary  critical  disquisitions  arising  out  of  the  subject, 
would  prevent  the  possibility  of  maintaining  anything  like  unity 
in  the  narrative.  To  meet  this  difficulty,  it  was  decided  to  trans- 
mute a  large  portion  of  this  digressive  matter  into  Notes  at  the 
end  of  each  chapter.* 

The  concluding  volume  of  the  series,  for  which  considerable 
preparation  has  already  been  made,  will,  it  is  hoped,  be  completed 
at  no  distant  period.  It  is  intended  to  embrace  the  History  and 
Religion  of  the  Gentile  Nations,  from  the  Death  of  Isaac  to  the 
Christian  Era. 

Teevu,  Camboene, 

September  15th,  1849, 

''[In  the  American  edition  these  valuable  "Notes"  are  inserted  in  the  Appendix,  so  as 
not  to  break  the  continxuty  of  the  narrative. — Asi.  Editok.] 


CONTENTS. 


INTRODUCTION. 

The  Origin  of  Nations  usually  obsciu-e — ^That  of  the  Hebrews  an  Exception — Owe  their 
national  Existence  to  divine  Election.  I.  Personal  and  Family  Histoet  of  the  He- 
BEEW  Patriarchs  as  bearing  upon  this  Election.  Scripture  Promises  exhibiting  this 
di\ine  Purpose — This  Purpose  asserted — Abraham — ^Isaac — Jacob  and  Esau — Their  Rela- 
tion to  the  Promise — Esau  sells  his  Birthright — Jacob  obtains  the  Blessing — He  journeys 
to  Padan-aram — The  Vision  at  Bethel — His  Sojourn  with  Laban — He  returns — Is  pursued 
— ^Wrestles  with  an  Angel — Its  religious  Effect — Meets  Esau  happily — Jacob  dwells  hi 
Canaan — Partiality  to  Joseph,  who  is  sold  into  Egypt  by  his  Brethren — His  conduct  there 
— Made  Governor  of  Egypt — Brings  his  Father  and  Family  into  that  Country — Intense 
Literest  which  the  Hebrews  felt  in  the  divine  Promises — Their  Confidence  and  Hope — 
Are  persecuted  by  the  Egyptians.  U.  The  Miracles  which  preceded  and  effected 
THE  Exodus.  The  peculiar  State  of  the  Israelites,  and  their  future  Destiny,  required 
the  Power  and  Wisdom  of  God  to  be  displayed  in  their  Deliverance — Birth  and  Preserva- 
tion of  Moses — His  noble  Choice  and  mighty  Faith — His  Interposition,  Flight,  and  So- 
journ in  Midian — Is  sent  by  God  to  demand  the  Release  of  the  Israelites — The  Miracle 
of  the  Serpent — The  Water  turned  into  Blood — The  Plague  of  Frogs — Of  Lice — Of  Flies 
— Of  Murrain — Of  Boils — Of  Hail — Of  Locusts — Of  Darkness — The  Passover  appointed, 
and  the  First-born  of  Egypt  slain — The  Israelites  leave  Egypt — Their  March — Are  pur- 
sued by  Pharaoh — ^Their  Danger — A  Passage  opened  for  them  through  the  Sea — Their 
Enemies  destroyed — The  Hebrews,  in  Safety  and  Freedom,  return  Thanksgiving  to 
God Page  13 

CHAPTER  I. 

THE  HISTORY  OF  THE  HEBREWS  IN  THE  WIXDERNESS. 

Peculiarities  of  Hebrew  Nationality  at  the  Exodus — State  of  the  People — Their  rational 
Expression  of  Joy — Their  Joiurneying — Marah — Elim — Wilderness  of  Sin — The  Quails 
and  Manna — Miraculous  Supply  of  Water — Amalekites — The  Hebrews  arrive  at  Sinai — 
Glorious  Revelation  of  God — He  delivers  his  Law  to  the  People — Moses  called  up  into 
the  Mount — The  golden  Calf^The  People  punished  and  pardoned — Moses  again  called 
into  the  Mount — The  Levitical  ecclesiastical  Economy  promulged — The  Tabernacle 
and  its  Furniture  prepared — Its  sacred  Service  begun  and  divinely  accepted — Sin  and 
Punishment  of  Nadab  and  Abihu — The  People  numbered  and  organized — Their  Order  of 
March — The  People  murmur  for  Flesh — Quails  sent — And  seventy  Prophets  appointed — 
Rebellion  and  Punishment  of  Miriam — The  Israelites  aiTive  at  Kadesh-Barnea — The 
Purpose  of  God  in  their  Wandering — Spies  sent  out — The  Object  and  Results  of  their 
Mission — The  existing  Generation  doomed  to  perish  in  the  Wilderness — They  wander 
thirty-eight  Years — The  Return  of  the  Israelites  to  Kadesh — The  Rebellion  of  Korah, 
Dathan,  and  Abiram — Their  miraculous  Pvmishment — The  Sin  and  Doom  of  Moses  and 
Aaron — The  Edomites  refuse  Israel  a  Passage  through  their  Country — Death  of  Aaron — 
Plague  of  fiery  Serpents — Conquest  of  two  Kings  of  the  Amorites — Balaam — Sin  and 
Punishment  of  Baal-peor — Second  Census — Joshua  appointed  the  Leader — Conquest  of 
the  Midianites — ^The  Death  of  Moses — Order  of  Encampment 53 


6  CONTENTS. 

CHAPTER  n. 

THE  KELIGION  OF  THE  HEBREWS  IN  THE  "WILDERNESS. 

The  Object  of  the  Chapter — Religion  of  Jacob  and  his  Sons  when  they  entered  Egypt— 
Of  the  Israelites  at  the  Time  of  the  Exodus— Their  Idolatry  in  Egypt  partial  and  secret 
— Character  and  Circumstances  of  Divine  Worship  at  this  Time — Priests — Place 
of  Worship — Religious  Revelations  made  to  the  Hebrews  in  the  Wilderness — 
The  Divine  Author  of  these,  the  sacred  Word — The  Decalogue — Effects  produced  by  its 
Revelation— The  Tabernacle— Altar-Laver-The  Holy,  and  the  Most  Holy  Place,  with 
their  sacred  Furniture — The  Priesthood — The  sacred  Vestments— Urim  and  Thummim 
— Religious  Festivals- Day  of  Atonement — ^Feast  of  Tabernacles— Of  Tiumpets— New 
Moons — Sabbatical  Year— The  Sabbath— The  Character  of  this  Religious  System — 
National  and  Theocratic — Object  and  Sanctions  of  the  Theocracy — Future  Rewards  and 
Punishments  known — The  Theocracy  national  and  general — The  typical  Character  of  the 
Mosaic  Economy  was  to  some  extent  understood  by  the  ancient  Hebrews Page  89 

CHAPTER  in. 

THE  HISTORY  OF  THE   ISRAELITES  UNDER  JOSHUA  AND  THE  JUDGES. 

Peculiar  Circumstances  of  the  Hebrews  when  Joshua  was  called  to  be  theie 
Leader. — The  Passage  of  the  Jordan  foretold — Spies  sent  to  Jericho — The  Crossing  of 
Jordan  miraculously  effected — The  Passover  celebrated — The  angel  Jehovah  appears  to 
Joshua — Jericho  taken  and  destroyed — Defeat  of  Israel  at  Ai — The  Cause  discovered — 
Sin  alid  Punishment  of  Achan — Confederation  of  the  Canaauites — Guile  of  the  Gibeon- 
ites,  and  their  Doom — The  combined  Army  of  Canaan  attack  Gibeon — Joshua  marches 
to  its  Relief— Obtains  a  great  Victory — Miraculous  Fall  of  Hail — The  Sun  and  Moon 
stand  still — The  five  Kings  put  to  Death — A  second  Combmation  of  Canaanitish  Kings 
— Joshua  renews  the  War — Completely  vanquishes  the  Enemy  in  a  great  Battle — The 
War  continued  until  thirty-one  Kingdoms  were  subdued — The  Divine  Interposition  under 
which  this  Conquest  was  effected  specially  attested  by  Expulsion  of  some  Tribes  by 
Means  of  the  Hornet — The  Reubeuites,  Gadites,  and  half-tribe  of  Manasseh  retire  to 
their  Portion  on  the  east  side  of  Jordan — The  altar  Ed — The  Portion  of  Caleb  assigned 
— The  Land  divided — The  pious  Exhortations  and  Death  of  Joshua — ^Important  Change 
IN  Hebrew  Polity  consequent  on  the  Death  of  Joshua — The  Purpose  of  God  in  the 
Theocracy — ^Renewal  of  the  War  by  Judah  and  Simeon — The  partial  Success  of  the  He- 
brews the  Result  of  imperfect  Faith  in  God — The  Remissness  of  Israel  reproved  by  the 
Angel  of  tlie  Lord — They  continue  disobedient,  and  fall  into  Idolatry — The  Case  of  Micah 
and  the  Danites — The  Outrage  at  Gibeah,  and  terrible  Consequences  to  the  Tribe  of 
Benjamin.  First  Servitude  under  Chushan-rishathaim — Israel  delivered  by  Othniel — 
The  Character'of  the  Authority  exercised  by  the  Judges.  Second  Servitude  under  the 
Moabites — Ehud  and  Shamgar  Judges.  Third  Servitude  under  the  Canaanites — Debo- 
rah and  Barak  deliver  Israel — The  Song  of  Deborah.  Fourth  Servitude  under  the 
Midianites — Story  of  Ruth — Heroism  of  Gideon — .ibimelech.  Tola,  and  Jair  successively 
follow  each  other  as  Judges.  Fifth  Servitude  under  the  Ammonites — Jephthah,  Ib- 
zan,  Elon,  Abdon,  Judges.  Sixth  Servitude  of  Israel  imder  the  Philistines — Samson, 
Eli,  and  Samuel,  Judges — The  Unfaitlifulness  of  Israel  renders  a  pure  Theocracy  im- 
practicable— Chronological  Arrangement  of  the  Events  of  this  Period 125 

CHAPTER  IV. 

THE  HISTORY  OP  THE  HEBREW  PEOPLE  FROM  THE  ESTABLISHMENT  OF  MON- 
ARCHY TO  THE  DIVISION  OF  THE  KINGDOM. 

Samuel  recognized  as  a  Prophet — His  Administration  and  Efforts  to  instruct  and  im- 
prove the  People — The  miraculous  Rout  of  the  Philistines — Samuel  in  his  old  Age  as- 
sisted by  his  Sons — Their  Sin — The  Elders  ask  a  King — The  Causes  of  this  Applica- 


CONTENTS.  7 

tion — The  Request  is  granted,  and  Saul  anointed — Jabesh-Gilead  delivered — Saul  con- 
firmed in  the  Kingdom — War  with  the  Philistines — Saul's  Impatience  and  Transgres- 
sion— He  is  threatened — Heroism  and  Success  of  Jonathan — The  King  again  acts  un- 
wisely— Saul  commanded  to  destroy  the  Amalekites — He  is  victorious,  but  again  trans- 
gresses, and  is  assm-ed  that  he  shall  be  deprived  of  the  Kingdom — David  privately 
anointed — Saul's  mental  Malady — He  is  relieved  by  David's  Music — David  made  the 
King's  Armor-bearer — War  with  the  Philistines  renewed — Goliath's  Defiance — David 
kills  the  Giant — Said,  jealous  of  David's  Fame,  persecutes  him — The  Friendship  of 
David  and  Jonathan — David  flies  to  the  PhUistiues — The  increasing  Distress  of  Saul — 
His  Death — The  Return  and  Accession  of  DA-\aD — David  anointed  King  of  Judah  in 
Hebron — Death  of  Ishbosheth — David  anointed  King  over  all  Israel — Jerusalem  taken 
and  made  the  Capital — Great  Success  of  David  in  all  his  military  Enterprises — The 
Kingdom  delivered  from  aU  internal  Enemies — And  the  neighboring  States  subdued — 
David's  Sin  in  the  Case  of  Bathsheba  and  Uriah — His  Punishment  denounced — The 
Wickedness  of  Amnon — He  is  slain — Absalom  banished — But  afterward  pardoned — His 
Conspiracy — David  flies — Absalom  obtains  the  Capital — His  Conduct — He  is  slain — The 
Return  of  the  King — Rebellion  of  Sheba — The  Kingdom  saved  by  Joab — The  People 
numbered — The  consequent  Pestilence — The  last  Days  of  David — His  Death — The  State 

OF  THE  HeBEEW  KINGDOM  AT  THE  ClOSE  OF  DaVID's  ReIGN — ACCESSION   OF  SoLOMON 

— Piety  and  Wisdom — He  begins  to  build  the  Temple — The  Greatness  of  the  Work — Its 
Enormous  expense — The  Fabric  completed  and  dedicated — Solomon's  commercial 
Policy — Palmyra — Baalbec — Extensive  inland  Trade — Maritime  Commerce — Oi)hir — 
The  Queen  of  Sheba's  Visit — Solomon's  Riches — His  unbounded  Liixm-y  and  State — His 
numerous  AVives  and  Concubines — His  Apostasy — The  awful  Extent  of  his  Idolatries — 
Jeroboam  informed  by  a  Prophet  that  he  shall  reign  over  ten  Tribes — The  Death  of 
Solomon — And  Accession  of  Rehoboam — His  Folly — The  Division  of  the  Kingdom — 
Brief  Review  of  the  Reign  of  Solomon — National  Consequences  of  his  Sin  . . ,  .Page  Idfl 

CHAPTER  V. 

TUB  RELIGION   OF  THE  HEBREWS  FROM  THEIR  ENTRANCE  INTO  CANAAN  TO 
THE  DIVISION  OF  THE  KINGDOM. 

The  religious  System  communicated  to  the  Hebrews  in  the  Wilderness,  di- 
\inely  attested,  and  the  People  trained  to  its  Observance — Specially  enforced  by  Divine 
Interposition  when  the  Israelites  entered  Canaan — The  Fidelity  of  the  Hebrews  during 
the  Government  of  Joshua,  and  the  Elders  who  were  contemporary  with  him — Religious 
Corruption  introduced  by  Micah — The  EvU  extended  by  the  Danites — and  continued  by 
Gideon — at  length  issues  in  open  and  avowed  Idolatry — The  Nature  of  this  Evil,  and 
its  fearful  Consequences — The  Conduct  of  Jephthah — Low  State  of  Religion  in  Israel  at 
the  time  of  Eli — Samuel,  his  Piety,  and  prophetic  Inspiration — Labors  to  reform  the 
People,  and  restore  the  Worship  of  Jehovah — Religious  Worship  during  this  Pe- 
riod— The  Tabernacle  set  up  in  Shiloh — The  Ark,  taken  by  the  Philistines,  when  re- 
stored, not  returned  to  the  Tabernacle,  but  deposited  in  a  Tabernacle  buUt  for  the 
purpose  by  David  on  Mount  Zion — The  Worship  established  there  a  remarkable  Innova- 
tion in  the  ceremonial  Law — Its  several  Parts,  and  spiritual  Character — The  Temple 
BUILT,  its  Dedication,  Manifestation  of  Divine  Glory,  and  Descent  of  Fire  on  the  Al- 
tar— Efiects  of  these  Events  on  the  public  Mind — Did  the  AVorship  in  David's  Taber- 
nacle continue  after  the  Temple  was  dedicated? — And  was  this  extended  and  conti- 
nued?— Personal  Religion — Samuel — David,  his  early  Piety,  Conduct  in  Persecution 
and  Danger — Falls  into  Sin,  Ms  Penitence  and  Pardon — Reality  of  his  spiritual  Restora- 
tion— His  Piety  specially  honored  by  the  Inspiration  of  the  Psalms — Solomon,  his 
youthful  Godliness,  Views  of  the  Messiah,  Wisdom  and  Zeal — The  Book  of  Ecclesias- 
tes — Falls  into  Sin,  establishes  Idolatry — No  Evidence  of  his  Repentance — Doctrinal 
Opinions — Natm-e  and  Extent  of  the  Efficacy  of  Sacrifice — Expiatory,  vicarious,  and 
propitiatory — Views  of  God — Immortality  of  the  Soul — Separate  Existence  and  Influ- 
ence of  Satan 227 


6  CONTENTS. 

CHAPTER  VI. 

THE  HISTORY  AND  RELIGION  OF  THE  KINGDOM  OF  ISRAEL. 
C!ONSEQUENCES  OF  THE  DIVISION  OF  THE  HEBREWS  INTO  TWO  INDEPElfDENT  RofGDOMS — 

Jeroboam,  the  first  King  of  Israel,  selects  Shechem  for  his  Capital — ^Establishes  the  Wor- 
ship of  golden  Calves  at  Bethel  and  Dan — The  Consequences  of  this  Conduct — Jeroboam 
rebuked  by  a  Prophet — Miraculously  punished  and  restored — The  Death  of  the  King's 
Son,  and  the  total  Ruin  of  the  royal  House,  predicted  by  Ahijah — War  with  Judah — 
Israel  defeated — Nadab  reigns — Is  slain,  and  succeeded  by  Baasha,  who  prosecutes  the 
War  with  Judah  successfully — Israel  invaded  by  the  Syrians — Jehu  the  Prophet  pre- 
dicts the  ruin  of  the  House  of  Baasha — ^Elah  succeeds  his  Father,  and  is  slain — A  civil 
War  between  two  rival  Factions,  headed  by  Omri  and  Tibni — The  Death  of  Tibni 
— Omri  reigns — Ahab  succeeds  his  Father — Marries  Jezebel — Introduces  Phenician  Idol- 
atry— And  persecutes  the  Worshipers  of  Jehovah — Jericho  rebuilt,  and  Joshua's  Male- 
diction verified — The  Prophet  Elijah — The  Three  Tears  of  Drought  and  Famine — 
Euinous  Condition  of  the  Kingdom — ^Elijah  meets  Ahab — The  Miracle  of  Carmel — The 
Prophets  of  Baal  slain — Eain  given — Elijah  threatened  with  Death — Escapes — Is  sent 
to  anoint  Hazael  King  of  Syria,  Jehu  King  of  Israel,  and  Elisha  to  be  Prophet — Israel 
invaded  by  Benhadad — Delivered  according  to  the  Word  of  a  Prophet — The  Invasion 
repeated  the  next  Year — And  agaui  repulsed — The  Death  of  Naboth — Prophecy  of  Eli- 
jah— ^Fearful  Doom  of  the  House  of  Ahab — Jehoshaphat  unites  with  Ahab  to  war 
against  Ramoth — Prophecy  of  Micaiah — ^Death  of  Ahab — Ahaziah  reigns — Fails  in  his 
Attempt  to  restore  the  maritime  Commerce  with  Ophir — Jehoram  reigns — Elijah  trans- 
lated, and  succeeded  by  Elisha,  who  works  Miracles — Makes  known  the  Counsels  of 
Benhadad — And  defeats  the  Designs  of  the  Syrians — Samaria  besieged — Suffers  from  a 
terrible  Famine — Is  divinely  delivered — Hazael  succeeds  to  the  Throne  of  Syria — Jehu 
anointed  King — Kills  Jehoram,  Jezebel,  and  all  the  Children  of  Ahab — Destroys  the 
Prophets  of  Baal,  and  prohibits  that  Idolatry — Jehoahaz  succeeds  to  the  Throne — Israel 
suffers  from  the  Syrians  under  Hazael — Joash  reigns — Prospers  in  his  War  with  Syria- 
Triumphs  over  Judah — Jeroboam  H.  reigns,  and  greatly  increases  the  Power  of  Israel 
— Hosea  and  Amos  prophesy — Zechariah  reigns — ^Is  killed  by  Shallvmi,  who  is  destroyed 
by  Manahem — In  his  Reign  Assyria  invades  Israel — Pekahiah  reigns — Is  slain  by  Pe- 
kah,  who  succeeds,  and  forms  an  AUiance  with  Syria — ^Vanquishes  Judah — Hoshea 
reigns — ^Is  dethroned,  and  the  Kingdom  destroyed  by  the  Assyrians Page  270 

CHAPTER  VH. 

THE  HISTORY  AND  RELIGION  OF  THE  KINGDOM  OF  JUDAH. 

Rehoboam,  preparing  to  subdue  the  revolted  Tribes,  is  forbidden  by  a  prophet — ^Relative 
Position  of  the  Kingdoms — Judah  degenerates  into  Idolatry — ^Invaded,  and  Jerusalem 
plundered,  by  Shishak — Abijam  succeeds  to  the  Throne — He  invades  Israel — Asa  made 
King — Prohibits  Idolatry — Repels  the  Ethiopian  Invasion — Is  harassed  by  the  King  of 
Israel — Obtains  Deliverance  by  a  League  with  Syria — This  Conduct  condemned — The 
Prophet  persecuted — Jehoshaphat  reigns — He  prohibits  Idolatry — And  issues  a  Com- 
mission for  the  Instruction  of  the  People — Marries  his  Son  to  the  Daughter  of  Ahab — 
Judah  invaded  by  Moab  and  Ammon — Jehoshaphat  seeks  Refuge  in  Jehovah — Is  glo- 
riously delivered — He  attempts  the  Revival  of  the  Trade  with  Ophir,  but  fails — Jehoram 
succeeds  his  Father — He  massacres  all  his  Brethren — He  restores  the  Groves  and 
High  Places — Introduces  the  Sidonian  Idolatry,  and  enforces  its  Observance — Inva- 
sion of  the  Kingdom  by  a  combined  Army  of  Philistines  and  Arabians — Who  carry  off 
the  royal  Family,  and  spoil  the  Palace  of  the  King — Jehoram  dies  miserably,  and  is 
succeeded  by  Ahaziah — He  begins  to  reign  wickedly,  and  is  slain  by  Jehu — Athaliah 
usurps  the  Government — ^Destroys  aU  the  Seed  Royal  except  one  Child — And  reigns  six 
Years — Athaliah  slain — And  Joash  placed  on  the  Throne  when  seven  Years  old — He 
repairs  the  Temple— And  reigns  wisely  until  the  Death  of  Jehoiada— He  then  falls  into 
Idolatry— Being  reproved  by  Zechariah  for  Ms  Impiety,  he  commands  the  Prophet  to 


CONTENTS.  9 

be  put  to  Death — Jerusalem  spoiled  by  Hazael  of  SjTia — Joash  is  murdered  in  Ms  Bed, 
and  succeeded  by  Amaziab — He  begins  to  reign  well — Invades  Edom — Is  victorious — 
Worships  the  Deities  of  Seir — Is  rebuked  by  a  Prophet — Whom  he  threatens — He  pro- 
vokes a  War  with  Israel — Is  defeated,  and  taken  Prisoner — Uzziah  succeeds  to  the 
Throne — He  reigns  well — Humbles  the  Philistines,  Ammonites,  and  Arabians — Strength- 
ens the  Army — Invents  important  military  Engines — He  invades  the  Peiest's  Office, 
and,  attempting  to  oflFer  Incense,  is  smitten  with  Leprosy — The  Nature  and  Influence  of 
the  prophetic  OiBce — Jotham  reigns  piously — IVIicah  prophesies — Ahaz  reigns  wickedly 
— Judah  defeated  by  Israel  with  great  Loss — Isaiah  divinely  commissioned  to  Ahaz — The 
King  trusts  in  Assyria,  and  is  disappointed — Hezekiah  reigns — He  reforms  Abuses — 
Destroys  Idolatry — And  restores  the  Worship  of  Jehovah — Ceases  to  pay  Tribute  to  the 
King  of  Assyria — Is  threatened  by  him — Hezekiah's  Sickness  and  Piccovery — The  De- 
struction of  the  AssjTian  Army — Nahum  prophesies — Conduct  of  the  King  to  the  Baby- 
lonish Ambassadors  condemned — He  is  threatened — Manasseh  succeeds  to  the  Throne 
— He  restores  Idolatry — And  persecutes  imto  Death  the  Worshipers  of  Jehovah — Sub- 
dued by  the  King  of  Assyria,  and  carried  away  Captive — He  humbles  himself,  repents, 
is  restored  to  his  Kingdom,  and  reigns  piously — He  dies,  and  is  succeeded  by  Amon 
— Judah  invaded  by  Assyria — Delivered  by  Judith — Josiah  reigns  well — A  Book  of  the 
Law  fomid  in  the  Temple — Josiah  opposes  the  King  of  Egypt — Is  slain — Jeremiah  raised 
up  to  prophesy — Jehoahaz  reigns  wickedly — Is  deposed  by  the  King  of  Egypt,  who 
places  Jehoiakim  on  the  Throne — He  also  reigns  wickedly,  and  is  succeeded  by  Jehoia- 
chin,  who  is  deposed  by  Nebuchadnezzar,  who  appoints  Zedekiah  King — He  also  does 
EvU — ^He  is  finally  deposed,  and  Jerusalem  destroyed, — Chronological  Table.  .Page  301 

CHAPTER  Vin. 

THE  HISTORY  OF  THE  HEBREWS  DURINa  THE  CAPTIVITT. 

Peculiar  Condition  of  the  Hebrews  at  this  Period— The  several  Deportations  of 
Hebrews  to  the  East — Gedaliah  appointed  Governor — He  is  slain,  and  the  Remnant  of 
Hebrews  emigrate  to  Egypt — The  Prophecies  and  Death  of  Jeremiah — Nebuchadnezzar's 
first  Dream,  declared  and  interpreted  by  Daniel — The  Prophet  is  promoted  to  be  Chief 
of  the  Wise  Men — The  Hebrews  in  their  Captivity  were  treated  with  Tolerance  and 
Liberality — The  golden  Image — The  Deliverance  of  the  three  Hebrews — Nebuchadnez- 
zar's Dream  of  the  Tree — The  Di-eam  explained — And  fulfilled — The  Insanity  of  the 
King — His  Death — Evil-Merodach  succeeds  to  the  Throne  of  Babylon — He  delivers  Je- 
hoiachin  from  Prison,  and  honors  him — Belshazzar  succeeds  to  the  Throne — His  Feast 
— The  Handwriting  on  the  Wall — Explained  by  Daniel — Belshazzar's  Death — A  Re- 
markable FulfiUment  of  Prophecy — Accession  of  Darius  to  the  Throne  of  Babylon — 
Daniel  his  Minister — The  Edict  forbidding  Prayer  to  God — Daniel  in  the  Den  of  Lions 
— Is  delivered — His  deep  Interest  in  the  Religion  of  his  People — Receives  special  Reve- 
lations from  Heaven — Preparation  of  the  People  for  Restoration — The  Accession  of  Cy- 
rus— His  Decree — First  Caravan  of  Hebrews  return  to  Judea — The  Altar  of  Burnt-off'er- 
ing  restored— Foundation  of  the  Temple  laid— Opposition  of  the  Samaritans — The  Pro- 
gress of  the  Building  forbidden — Darius  Hystaspes  reigns — The  Building  resumed — 
The  Temple  finished — Ezra  sent  to  Jerusalem — His  Labors  and  Reforms — Nehemiah 
appointed  Governor  of  Jerusalem — The  Walls  of  the  City  built— Several  religious  and 
social  Reforms  effected — Nehemiah  goes  to  Babylon — And  returns  to  Jerusalem — He 
again  removes  Disorder,  and  effects  a  social  and  religious  Reformation — The  History  of 
Esther — Her  Influence  upon  the  Welfare  of  the  Jews — Chronological  Table 348 

CHAPTER  IX. 

THE  RELIGION  OF  THE  HEBREWS  DURING  THE  CAPTIVITT. 

The  Fall  of  the  Hebrew  Nation  a  Divine  Infliction  on  Account  of  general  Trans- 
gression— Idolatry  introduced  by  Jehoram — ^Fostered  by  succeeding  Kings — And,  not- 
withstanding the  Efibrts  of  some  pious  Princes,  becomes  paramount  in  Influence — ^The 


10  CONTENTS. 

Extent  of  this  Apostasy  shown  by  Jeremiah — And  more  fully  detailed  by  Ezekiel — 
Those  who  continued  to  worsliip  Jehovah  generally  formal  and  insincere — The  Preva- 
lence of  Vice  and  Violence — The  Presence  of  Jehovah  withdrawn  from  the  Temple 
— Lingers  over  the  City — And  finally  departs  from  the  Mount  of  Olives — The  idolatrous 
and  wicked  Hebrews  destroyed  in  the  national  Ruin — The  Pious  preserved,  and  carried 
into  Captivity — Effects  of  this  national  Ruin  upon  the  religious  Opinions  and  Hopes  of 
the  Hebrews — It  did  not  destroy  their  Confidence  in  God's  covenant  Mercy — Advan- 
tageous Position  of  the  Hebrews  at  this  Time  for  acquiring  just  Views  of  their  covenant 
Relation  to  Jehovah,  and  of  the  Scheme  of  Redemption — Messianic  Prophecies  of  Isaiah 
— Hosea — Joel — And  Micah — These  Prophecies  were  designed  to  support  the  Hebrews 
in  their  Affliction — Check  the  pride  of  their  Enemies — And  uphold  the  Honor  of  Jehovah 
— The  Prophecies  of  Jeremiah — And  Ezekiel — Nebuchadnezzar's  profane  Assumption 
and  Intolerance— The  Prophecies  of  Daniel— The  Hebrews  acquire  a  clear  Knowledge 
of  the  Doctrine  of  Satan Page  378 

CHAPTER  X. 

THE  HISTORY  OF  THE  HEBREWS  FROM  THE  RESTORATION  TO  THE  ESTABLISH- 
MENT OF  INDEPENDENCE. 

JuDEA,  after  the  Restoration  of  the  Hebrews,  a  Province  of  the  Persian  Empire,  and  sub- 
ject to  Syria — After  Nehemiah,  the  High  Priest  is  invested  with  the  civil  Government — 
Joiada  High  Priest — Succeeded  by  his  Son  Jonathan — Whose  Brother,  endeavoring  to 
supplant  him,  is  killed  in  the  Temple — Bagoses  profanes  the  Sanctuary,  and  levies  a 
Tax  upon  Sacrifices — Jaddua  High  Priest — Refuses  to  supply  Food  to  the  Army  of  Alex- 
ander— ^Vho  threatens  Jerusalem — The  City  wonderfully  saved  from  his  Anger — And 
favored  by  him — On  the  Partition  of  the  Macedonian  Monarchy,  Judea  assigned  to  Lao- 
medon — Taken  from  him  by  Ptolemy — From  whom  it  is  wTested  by  Antigonus — Judea 
restored  to  Ptolemy,  and  attached  to  Egypt — Simon  the  Just,  High  Priest — Succeeded 
by  Eleazar — Antigonus  of  Soccho  President  of  the  great  Synagogue — ^Manasses,  Son  of 
Jaddua,  High  Priest — Onias,  the  Son  of  Simon  the  Just,  succeeds  to  the  High  Priest- 
hood— His  Covetousness  perUs  the  State — Which  is  saved  by  the  Address  of  his  Nephew 
Joseph — Simon  H.  High  Priest — The  profane  Attempt  of  Philopater — Defeated — His  Per- 
secution of  the  Jews — Judea  conquered  by  Antiochus,  and  again  united  to  the  Kingdom 
of  Syria — Onias  HI.  High  Priest — Factious  Conduct  of  Simon,  Governor  of  the  Temple — 
Jason,  by  Ti-eachery,  obtains  the  Deposition  of  his  Brother,  and  is  appointed  High  Priest 
— He  introduces  Grecian  Manners,  and  corrupts  the  People — Is  supplanted  by  Menelaus 
— Onias  HI.  murdered — Jerusalem  stormed  by  Antiochus,  and  the  Temple  spoiled — The 
Jewish  Religion  proscribed — And  a  bloody  Persecution  begun — Mattathias  and  his  Sons 
resist  this  Tyranny — Mattathias,  dying,  is  succeeded  by  Judas — Who,  after  long  and 
desperate  Efforts,  obtains  Possession  of  Jerusalem — Pm'ifies  the  Temjile,  and  restores 
holy  Worship — Alcimus  High  Priest — Judas  slain — His  Brother  John  cut  off — Jonathan 
Maccabeus  conducts  the  War — He  is  seduced  by  Treachery,  and  made  captive — Simon 
Maccabeus  succeeds  as  Captain-General — He  obtains  the  Independence  of  his  Country — 
Chronological  Table 405 

CHAPTER  XL 

THE  HISTORY  OF  THE  JEWS  FROM  THE  ESTABLISHMENT   OF  THEIR  INDEPEN- 
DENCE TO  THE  TIME  OF  CHRIST. 

The  Condition  of  the  Hebrews  on  their  attaining  Independence — Simon,  Prince 
and  High  Priest,  exercises  the  Attributes  of  Sovereignty,  and  coins  Money — Simon, 
with  his  two  Sons,  barbarously  murdered  by  his  Son-in-law — John  Hyrcanus  succeeds 
as  Prince  and  High  Priest — His  Rupture  with  the  Pharisees— Unites  politically  with  the 
Sadducees — Ai-istobulus  follows  his  Father  in  the  Sovereignty  and  High  Priesthood — 
Death  of  his  Brother  Antigonus— Alexander  Janneus  reigns — Prosecutes  several  Wars 
— Insun-ection  of  the  Pharisees— Civil  War— The  King  triumphs— His  Widow  succeeds 


CONTENTS.  11 

to  Power — Is  reconciled  to  the  Pharisees — Hyrcanus  reigns — Deposed  by  his  Brother 
Aristobulus — Antipater  supports  Hyrcanus — Pompey  takes  Jerusalem  by  Assault,  and 
restores  Hyrcanus — Antipater  governs  in  his  Name — Judea  divided  into  Districts  with 
an  Aristocratical  Form  of  Government — Antipater  relieves  Julius  Ciesar  in  Egypt. — An- 
tipater poisoned — Hyrcanus  deposed,  and  Antigonus  seated  on  the  Throne  by  the  Par- 
thians — Herod  appointed  King  of  Judea  by  the  Senate  of  Rome — Antigonus  deposed  and 
put  to  Death — Herod  reigns — His  Cruelty  and  Power Page  435 

CHAPTER  Xn. 

THE  RELIGION   OF  THE   HEBREWS   FROM  THE  RESTORATION  TO   THE  TIME   OF 

CHRIST. 

State  of  Religion  after  the  Restoration — Ezra  and  Nehemiah — Messianic  Prophe- 
cies of  Haggai — Of  Zechariah — And  of  Malachi — The  Doctrines  held  respecting  the 
DiTiNE  Nature,  and  the  promised  Redeesiee — The  Jews  believed  in  a  Plurality  in 
the  Divine  Existence — Which  is  limited  to  three — But  they  did  not  regard  the  promised 
Messiah  as  one  of  these — ^But  expected  him  as  a  Prophet  and  Prince  who  would  act  un- 
der the  Guidance  of  a  visible  Revelation  of  the  glorious  Word,  as  Moses  did — The  Or- 
dinances OF  Religion,  Instruction,  and  Worship — The  Services  of  the  Temple — And 
of  the  Synagogue,  including  reading  the  Scriptures,  Preaching,  Prayer,  and  religious 
conversational  Intercourse — Efficiency  of  these  Means — The  Peculiarities,  Charac- 
ter, AND  Influence  of  the  several  religious  Sects  which  obtained  at  this  Tijie 
— The  Pharisees — Their  Origin — Distinguished  by  great  apparent  Sanctity  of  Life — Doc- 
trines and  Power — ^Their  Influence  opposed  to  the  Purposes  of  Grace — The  Sadducees — 
Their  Origin — Doctrines — Learning  and  Wealth — The  Essenes — Their  Doctrines — Insti- 
tutions— Worship — And  Character — The  Views  entertained  on  personal  Religion — 
Repentance — Pardon — Faith — The  Efi'ect  of  these  Doctrines  practically  destroyed  by 
the  Adoption  of  Tradition — A  Reliance  on  Rites — And  the  Piejection  of  spiritual  Re- 
ligion  460 

CHAPTER  Xm. 

THE  GENIUS  OF  THE  DISPENSATION. 

The  Mosaic  Economy  a  new  Dispensation,  which  exhibits,  I.  A  u^^QUE  Development  of 
Divine  Government — The  Election  of  a  Family  to  distinguished  civU  and  religious  Pri- 
vileges— The  continued  Application  of  Divine  Interposition,  adapted  to  their  varying  Cir- 
cumstances— And  the  providential  Arrangements  of  the  World  made  with  Reference  to 
their  Interest  and  Destiny.  H.  A  remedial  Agency,  which  aiforded  an  Authentication 
of  revealed  Truth — Removed  dangerous  Error — Perpetuated  the  Divine  Will  in  written 
Oracles — Gave  typical  Illustrations  of  the  Messiah's  Eangdom — And  dispensed  the  Light 
and  Influence  of  Prophecy.  HI.  A  Means  of  effectuating  the  promised  Redemp- 
tion— It  supplied  all  the  essential  Elements  of  Knowledge  necessary  to  identify  the  Mes- 
siah at  his  Coming,  and  to  exhibit  the  true  Character  of  his  Mission — And  maintained 
and  illustrated  the  Doctrine  of  Atonement — Yet  it  did  not  produce  the  intended  Results 
to  the  Hebrews — But  was,  nevertheless,  in  their  Excision,  made  an  efficient  Means  of 
accomplishing  the  great  Work  of  Redemption 493 

NOTES. 

Circumcision,  p.  509. — Jacob's  Pottage,  p.  509. — Esau's  Sale  of  his  Birthright,  p.  510. — 
Isaac's  Blessing,  p.  510. — ^Laban's  Teraphim,  p.  510. — Jacob's  Wrestling,  p.  511. — Bon- 
dage of  the  Israelites  in  Egj^t,  p.  511. — Real  Wonders  were  wrought  by  the  Magicians, 
p.  511. — These  Wonders  wrought  by  Demon  Agency,  p.  512. — Human  Sacrifices  of  the 
Egyptians,  p.  514. — The  Borrowing  of  the  Israelites  from  the  Egyptians,  p.  514. — Number 
of  the  Hebrews  on  leaving  Egypt,  p.  514. — Chronology  of  this  Period,  p.  515. — ^Route  of 


12  CONTENTS. 

the  Israelites  from  Egypt,  and  miraculous  Passage  of  the  Red  Sea,  p.  515. — The  Song  of 
Moses,  p.  51G. — The  Healing  of  the  Waters,  p.  516. — The  Laws  given  at  Marah,  p.  517. 
— Quails,  p.  517. — The  Manna  a  Miracle,  p.  518. — The  smitten  Rock,  p.  519. — Amalek, 
p.  519.— Jethro's  Visit  to  Moses,  p.  520.— The  Meekness  of  Moses,  p.  521.— The  Situation 
of  Kadesh,  p.  521. — Absurdity  of  rationalistic  Interpretation,  p.  521. — ^Miriam,  p.  522. — 
The  Sin  of  Moses,  p.  522.— The  brazen  Serpent,  p.  522.— The  Plains  of  Moab,  p.  522.— 
Nimibering  of  the  People,  p.  523. — The  patriarchal  Priesthood,  p.  523. — The  Place  of  Patri- 
archal Worship,  p.  525. — Cause  of  the  Similarity  between  the  Religious  Institutions  of 
the  Hebrews  and  those  of  Heathen  Nations,  p.  52G. — The  proper  Division  of  the  Decalogue, 
p.  527.— The  Mosaic  Tabernacle,  p.  528.— The  Cherubim,  p.  529.— The  Shekinah,  p.  531. 
— The  Levitical  Priesthood,  p.  533. — The  Urim  and  Thummim,  p.  533-. — Harmony  of 
the  Mosaic  Laws,  p.  535.  The  Grounds  on  which  the  Hebrews  claimed  a  Right  to  Pales- 
tine, p.  5'iO. — The  Gibeonites,  p.  541. — The  Miraculous  Hail-stones,  p.  541. — The  Mira- 
cle of  Joshua,  p.  542. — Two  Tribes  of  Amorites  expelled  by  the  Hornets,  p.  545. — Relative 
Chronology  of  the  War  with  Benjamin,  p.  545. — ^Extent  of  the  Authority  of  the  Judges, 
p.  54G. — The  House  of  Heber,  p.  546. — The  Sin  and  Punishment  of  Beth-shemesh,  p.  546. 
— Samuel  and  the  Philistines,  p.  547. — The  judicial  Circuit  of  Samuel,  p.  548. — The 
Schools  of  the  Prophets,  p.  548. — The  Cause  of  Hebrew  Monarchy,  p.  549. — The  Threat 
of  Nahash,  p.  550. — Public  and  private  anointing  of  Kings,  p.  551. — Difficulties  in  the 
Scriptural  Narrative  of  David's  Entrance  on  his  public  Career,  p.  551. — The  Apparition 
of  Samuel,  p.  552. — The  Treason  of  Absalom,  -p.  554. — The  Slaughter  of  the  Gibeonites, 
and  its  Punishment,  p.  554. — The  Sin  of  numbering  the  People,  p.  555. — Solomon's  Mar- 
riage with  Pharaoh's  Daughter,  p.  556. — Ships  of  Tarshish,  p.  556. — The  Situation  of 
Ophir  and  its  Trade,  p.  558. — The  Geography  of  Sheba,  p.  559. — The  Effect  of  Solomon's 
commercial  Policy  upon  the  conduct  of  Egypt  toward  Israel,  p.  560. — Reason  why  the 
spiritual  Religion  of  the  Patriarchs  was  not  more  fully  recorded  by  Moses,  p.  560. — Pecu- 
liar Attestation  to  the  Tiiith  of  the  Hebrew  Faith,  p.  561 — Israel  taught  and  trained  by 
God,  p.  562. — The  Computation  of  Sabbatical  Years,  p.  563. — The  Ephod  of  Gideon,  p. 
563. — Teraphim,  p.  563. — Jephthah's  Daughter,  p.  565. — The  Sons  of  the  Prophets,  p.  566. 
— Typical  Importance  of  David's  Tabernacle,  p.  567. — Origin  of  Synagogues,  p.  569. — 
Hyssop,  p.  570. — The  Conduct  of  Rehoboam,  p.  570. — The  Divine  Purpose  in  the  Division 
of  the  Kingdom,  p.  570. — Peculiar  Religious  Character  of  this  History,  p.  571. — The  Sin 
of  Jeroboam,  p.  571. — The  Statutes  of  Omri,  p.  572. — The  Malediction  of  Joshua,  and  its 
Accomplishment  on  Hiel,  p.  572. — The  Case  of  Hazael,  p.  573. — Geographical  Extent  of 
the  Kingdom  of  Judah,  p.  574. — High  Places,  p.  574. — The  Burning  for  Asa,  p.  576. — 
The  Letter  of  Elijah,  p.  577.— The  Sacrifice  of  Children  to  Moloch,  p.  577.— The  Promise 
of  Immanuel,  p.  578. — The  Connection  of  the  Sacred  History  with  that  of  Assyria,  p. 
578. — The  Language  employed  by  the  Hebrews  in  speaking  of  Deity,  p.  579. — The  mi- 
raculous Destruction  of  the  Assyrian  Army,  p.  579. — Sacred  Groves,  p.  580. — The  Chro- 
nology of  the  Deliverance  of  Jerusalem  by  Judith,  p.  580. — The  Route  of  Pharaoh-Necho 
to  Carchemish,  p.  581. — The  Chronology  of  Daniel,  p.  581. — Chronological  Arrangement 
of  Nebuchadnezzar's  Dreams,  p.  582. — The  Death  of  Belshazzar,  p.  582. — The  Vision  of 
Ezekiel,  p.  583. — When  were  the  discourses  of  the  Prophets  written  and  collected  ?  p. 
583.— Prophetic  Vision,  p.  586.— The  Rationale  of  the  Golden  Image,  p.  586.— The  pre- 
dicted Invasion  of  Persia  by  Greece,  p.  590. — Daniel's  Notation  of  Prophetic  Times,  p.  590. 
— The  Knowledge  which  the  Hebrews  obtained  of  the  Personality  and  Influence  of  Satan, 
p.  590. — The  Testimony  of  Josephus,  p.  591. — The  Rising  Power  of  Rome,  p.  591. — The 
Prevalence  of  the  Greek  Language,  p.  592. — The  Origin  of  the  Sanhedrim,  p.  592. — The 
Hebrew  Community  in  Egyjit,  p.  593. — The  Samaritans,  p.  595. — Violent  Party  Contest 
■)f  Jews  and  Samaritans  in  Egypt,  p.  596.— The  Coins  of  Sunon  Maccabeus,  p.  596. — The 
Religious  Literature  of  the  Jews,  p.  597. — The  unfounded  Claims  of  the  Mishnaic  Tradi- 
tions, p.  601.— The  Karaites,  p.  604.— Were  the  Essenes  Christians  ?  p.  605.— The  DivL  e 
Intention  in  Prophecy  defeated  by  Tradition,  p.  606. 


INTRODUCTION. 


The  Origin  of  Nations  usually  obscure — ^That  of  the  Hebrews  an  Exception — Owe  their 
national  Existence  to  divine  Election.  I.  Persojial  and  Family  Histoey  of  the  He- 
EEEW  Patkiaechs  as  bearing  upon  this  Election.  Scripture  Promises  exhibiting  this 
divine  Purpose — This  Purpose  asserted — Abraham — Isaac — Jacob  and  Esau — Their  Rela- 
tion to  the  Promise — Esau  sells  his  Birthright — Jacob  obtains  the  Blessing — He  journeys 
to  Padan-aram — The  Vision  at  Bethel — His  Sojourn  with  Laban — He  returns — Is  piusued 
— ^Wrestles  with  an  Angel — Its  religious  Eifect — Meets  Esau  happily — Jacob  dwells  in 
Canaan — Partiality  to  Joseph,  who  is  sold  into  Egypt  by  his  Brethren — His  conduct  there 
— Made  Governor  of  Egypt — Brings  his  Father  and  Family  into  that  Country — Intense 
Interest  which  the  Hebrews  felt  in  the  divine  Promises — Their  Confidence  and  Hope — 
Are  persecuted  by  the  Egyptians.  H.  The  Miracles  avhich  preceded  and  effected 
the  Exodus.  The  peculiar  State  of  the  Israelites,  and  their  future  Destiny,  required 
the  Power  and  Wisdom  of  God  to  be  displayed  in  their  Deliverance — Birth  and  Preserva- 
tion of  Moses — His  noble  Choice  and  mighty  Faith — His  Interposition,  Flight,  and  So- 
journ in  Midian — Is  sent  by  God  to  demand  the  Release  of  the  Israelites — The  Miracle 
of  the  Serpent — The  Water  turned  into  Blood — The  Plague  of  Frogs — Of  Lice — Of  Flies 
— Of  Murrain — Of  Boils — Of  Hail — Of  Locusts — Of  Darkness — Tlie  Passover  appointed, 
and  the  Firstrborn  of  Egypt  slain — The  Israelites  leave  Egypt — Their  March — Are  piu-- 
sued  by  Pharaoh — Their  Danger — A  Passage  opened  for  them  through  the  Sea — Their 
Enemies  destroyed — The  Hebrews,  in  Safety  and  Freedom,  return  Thanksgiving  to  God. 

The  origin  of  nations  is  usually  mucli  obscured  by  fiction  and  fable,  if 
not  enveloped  in  darkness.  The  annals  of  almost  every  people  describe 
them,  at  a  certain  period  of  their  history,  as  emerging  from  a  cloudy 
obscurity  into  which  the  eye  of  the  historian  cannot  penetrate,  so  as  to 
trace  with  distinctness  and  precision  then-  previous  career.  To  this  gene- 
ral rule  the  Hebrew  nation  forms  a  very  remarkable  exception.  The 
origin  of  this  people  is  not  only  clearly  exhibited  by  authentic  history, 
but,  like  their  whole  course,  stands  prominently  before  us  as  a  part  of 
divinely  revealed  truth. 

Nor  does  the  information  thus  afforded  serve  merely  to  show  the  source 
whence  this  wonderful  race  of  men  arose,  or  the  fostering  circumstances 
which  multiplied  a  family  into  a  nation :  it  clearly  displays  the  great 
purpose  of  God,  of  which  his  continual  interposition  throughout  their 
national  history  was  the  development.  The  history  and  religion,  the 
character  and  destiny,  of  the  Hebrew  people  cannot,  therefore,  be  profit- 
ably discussed,  without  a  careful  investigation  mto  the  circumstances  of 
theh  ancestors,  from  the  vocation  of  Abram  to  the  period  of  the  Exodus. 
It  is  the  object  of  this  introductory  chapter  to  trace  these  circumstances 


14  INTRODUCTION. 

as  tliey  arose  out  of  the  election  of  the  house  of  Israel,  and  the  obedient 
faith  of  Abram,  Isaac,  and  Jacob,  under  the  continued  interposition  of 
Jehovah  for  the  accomphshment  of  his  own  declared  purpose,  until  the 
Hebrews  are  presented  to  the  world  as  a  separate  and  independent  people. 

In  the  prosecution  of  this  purpose,  two  important  subjects  are  pre- 
sented to  our  attention:  The  family  history  of  the  Hebrew  patriarchs, 
as  exhibitmg-  and  illustrating  the  divine  election  of  the  house  of  Israel  to 
be  a  great  and  favored  nation ;  and  the  continued  series  of  miraculous 
interpositions  which  preceded  and  which  effected  the  Exodus.  A  care- 
ful consideration  of  these  subjects  will  form  a  suitable  and  essential  pre- 
liminary to  an  investigation  into  the  history  and  rehgion  of  the  Hebrew 
people. 

I.  The  personal  and  family  liistory  of  the  Hebrew  patriarchs,  as  exhib- 
iting and  illustrating  the  divine  election  of  the  house  of  Israel. 

"When  Moses  informs  us  that  the  family  of  Terah  had  emigrated  from 
Ur  of  the  Chaldees,  and  taken  up  their  residence  in  Haran,  he  assigns 
no  reason  or  cause  for  this  movement.  But  the  information  withheld  in 
the  Old  Testament  is  supplied  in  the  New.  In  the  memorable  speech 
of  Stephen,  the  inspired  deacon  says,  "  The  God  of  glory  appeared  unto 
our  father  Abraham,  when  he  was  in  Mesopotamia,  before  he  dwelt 
in  Charran,  and  said  imto  him,  Get  thee  out  of  thy  country,  and  from 
thy  kindred,  and  come  into  the  land  which  I  shall  show  thee.  Then 
came  he  out  of  the  land  of  the  Chaldeans,  and  dwelt  in  Charran."  Acts 
vii,  2-4.  Here  the  important  information  is  given,  that  the  first  move- 
ment of  Abraham  from  his  native  place  was  in  obedience  to  a  direct 
communication  from  God.  But  we  have  no  intimation  that  any  promise 
was  given  at  this  time.  Jehovah  appears  to  have  announced  his  will, 
which  the  patriarch  implicitly  obeyed. 

The  first  intunation  given  in  Holy  Scripture  of  the  special  appointment 
of  the  Hebrew  people  to  be  a  great  and  favored  nation,  is  contained  in     %^ 
the  divine  communication  made  to  Abram,  when  he  was  called  to  leave 
Haran.     A  particular  locality  was  then  indicated,  and  a  specific  promise 
given :  "  Get  thee  out  of  thy  country,  and  from  thy  kindred,  and  from 
thy  father's  house,  unto  a  land  that  I  will  show  thee :  and  I  will  make 
of  thee  a  great  nation."  Gen.  xii,  1,  2.     After  the  patriarch  had  obeyed, 
and  journeyed  into  the  land  of  Canaan,  he  was  told  that  this  was  the 
country  which  his  descendants  should  occupy ;  for  "  the  Lord  appeared 
imto  Abram,  and  said,  Unto  thy  seed  will  I  give  this  land."  Gen.  xii,  7. 
This  promise  was  confirmed  and  expanded  after  Lot  left  the  company  of 
his  uncle.     Then  "  the  Lord  said  unto  Abraham,  Lift  up  now  thine  eyes,    _^ 
and  look  from  the  place  where  thou  art  northward,  and  southward,  and       ^ 
eastward,  and  westward :  for  all  the  land  which  thou  seest,  to  thee  will 
I  give  it,  and  to  thy  seed  forever.     And  I  will  make  thy  seed  as  the 


INTRODUCTION.  15 

dust  of  the  earth :  so  that  if  a  man  can  number  the  dust  of  the  earth, 
then  shall  thy  seed  also  be  numbered.  Arise,  walk  through  the  land  in 
the  length  of  it  and  in  the  breadth  of  it ;  for  I  will  give  it  imto  thee." 
Gen.  xiii,  14-17. 

Further  revelations  afterwards  defined  the  extent  of  country  which 
had  been  so  fully  promised,  and  the  period  when  the  family  of  Abram 
should  take  possession  of  it.  On  that  memorable  occasion  when  God 
entered  into  covenant  with  this  patriarch,  He  said  unto  him,  "  Know  of  a 
surety  that  thy  seed  shall  be  a  stranger  in  a  land  that  is  not  theirs,  and 
shall  serve  them;  and  they  shall  afflict  them  four  himdred  years;  and 
also  that  nation  whom  they  shall  serve,  will  I  judge:  and  afterward 
shall  they  come  out  with  great  substance.  And  thou  shalt  go  to  thy 
fathers  in  peace ;  thou  shalt  be  bmied  in  a  good  old  age.  But  in  the 
fourth  generation  they  shall  come  hither  again :  for  the  iniquity  of  the 
Amorites  is  not  yet  full.  ...  In  that  same  day  the  Lord  made  a  cove- 
nant with  Abram,  saying.  Unto  thy  seed  have  I  given  this  land,  from  the 
river  of  Egypt  unto  the  great  river,  the  river  Euphrates :  the  Kenites, 
and  the  Kenizzites,  and  the  Kadmonites,  and  the  Hittites,  and  the  Periz- 
zites,  and  the  Rephaims,  and  the  Amorites,  and  the  Canaanites,  and  the 
Girgashites,  and  the  Jebusites."  Gen.  xv,  13-21.  Thus  was  Abram 
assured,  in  explicit  terms,  of  the  extent  of  the  country  which  his  seed 
should  inhabit,  the  precise  time  when  they  should  take  possession  of  it, 
and  the  various  tribes  or  nations  which  should  be  cast  out  before  them. 

After  the  birth  of  Ishmael,  when  the  Lord  appointed  the  rite  of  cir- 
cumcision (see  Appendix,  note  1)  as  a  sign  of  the  special  covenant  which 
he  had  made  with  Abram,  and  when  his  name  was  altered  by  divine 
command,  further  intimations  were  given  of  the  number  of  the  patriarch's 
posterity,  and  especially  of  that  branch  unto  whom  the  covenant  was  to 
descend.  On  that  occasion,  God  said  imto  Abram,  "  I  wUl  make  my 
covenant  between  me  and  thee,  and  will  multiply  thee  exceedingly.  And 
Abram  fell  on  his  face :  and  God  talked  with  him,  saying.  As  for  me, 
behold,  my  covenant  is  with  thee,  and  thou  shalt  be  a  father  of  many 
nations.  Neither  shall  thy  name  any  more  be  called  Abram ;  but  thy 
name  shall  be  Abraham ;  for  a  father  of  many  nations  have  I  made  thee. 
And  I  will  make  thee  exceeding  fruitful,  and  I  will  make  nations  of  thee, 
and  kings  shall  come  out  of  thee.  And  I  will  estabhsh  my  covenant 
between  me  and  thee,  and  thy  seed  after  thee,  in  their  generations,  for  an 
everlasting  covenant,  to  be  a  God  unto  thee,  and  to  thy  seed  after  thee. 
And  I  will  give  unto  thee,  and  to  thy  seed  after  thee,  the  land  wherein 
thou  art  a  stranger,  all  the  land  of  Canaan,  for  an  everlasting  possession ; 
and  I  will  be  their  God."  Gen.  x\ii,  2-8.  And  at  the  same  time,  after 
having  appointed  the  rite  of  circumcision,  the  Almighty  proceeded  to 
promise,  in  the  clearest  and  most  explicit  manner,  that  Abraham  should 


16  INTRODUCTION. 

haye  another  son,  who  should  be  the  heir  of  this  special  covenant.  "  God 
said  unto  Abraham,  As  for  Sarai  thy  wife,  thou  shalt  not  call  her  name 
Sarai,  but  Sarah  shall  her  name  be.  And  I  will  bless  her,  and  give  thee 
a  son  also  of  her :  yea,  I  will  bless  her,  and  she  shall  be  a  mother  of 
nations ;  kings  of  people  shall  be  of  her.  And  Abraham  said  unto  God, 
O  that  Ishmael  might  live  before  thee !  And  God  said,  Sarah  thy  wife 
shall  bear  thee  a  son  indeed ;  and  thou  shalt  call  his  name  Isaac :  and  I 
will  establish  my  covenant  with  him  for  an  everlasting  covenant,  and  with 
his  seed  after  him.  And  as  for  Ishmael,  I  have  heard  thee :  Behold,  I 
have  blessed  him,  and  will  make  him  fruitful,  and  will  multiply  him 
exceedingly ;  twelve  princes  shall  he  beget,  and  I  will  make  him  a  great 
nation.  But  my  covenant  will  I  establish  with  Isaac,  which  Sarah  shall 
bear  unto  thee."  Gen.  xvii,  15-21. 

Language  can  scarcely  be  more  comprehensive  or  precise  than  this. 
Every  kind  of  misconception  is  guarded  against,  every  doubt  removed ; 
and  the  promises  which  had  been  so  amply  and  particularly  given  to 
Abraham  are  here,  Avith  equal  certainty,  limited  to  Isaac,  and  were 
subsequently  communicated  directly  unto  him.  After  the  death  of  his 
father,  Isaac  went  to  Gerar ;  "  and  the  Lord  appeared  unto  him,  and 
said.  Go  not  down  into  Egypt ;  dwell  in  the  land  which  I  shall  tell  thee 
of.  Sojourn  in  this  land,  and  I  will  be  with  thee,  and  will  bless  thee  ; 
for  unto  thee,  and  unto  thy  seed,  I  will  give  all  these  countries,  and  I 
will  perform  the  oath  which  I  sware  unto  Abraham  thy  father ;  and  I 
will  make  thy  seed  to  multiply  as  the  stars  of  heaven,  and  will  give 
unto  thy  seed  all  these  countries :  and  in  thy  seed  shall  all  the  nations  of 
the  earth  be  blessed."  Gen.  xxvi,  2-4. 

These  covenant-promises  were  afterward  given  to  Jacob  and  his 
descendants.  Before  his  birth,  Rebekah  was  divinely  informed,  that 
from  the  twins  in  her  womb  two  nations  should  descend ;  that  the  one 
people  should  be  stronger  than  the  other ;  and  that  the  elder  should 
serve  the  yoimger.  The  language  appears  to  intimate,  although  in  rather 
obscure  terms,  that  the  younger  of  these  children  should  inherit  the 
promise.  But  this  fact  is  clearly  stated  in  the  revelations  made  to  Jacob 
at  Bethel,  when  on  his  journey  to  Padan-aram.  On  that  occasion 
Jehovah  said  unto  him,  "  I  am  the  Lord  God  of  Abraham  thy  father, 
and  the  God  of  Isaac  :  the  land  whereon  thou  liest,  to  thee  will  I  give 
it,  and  to  thy  seed.  And  thy  seed  shall  be  as  the  dust  of  the  earth ;  and 
thou  shalt  spread  abroad  to  the  west,  and  to  the  east,  and  to  the  north, 
and  to  the  south  :  and  in  thee  and  in  thy  seed  shall  all  the  families  of 
the  earth  be  blessed.  And,  behold,  I  am  with  thee,  and  will  keep  thee 
in  all  places  whither  thou  goest,  and  will  bring  thee  again  into  this  land ; 
for  I  will  not  leave  thee,  xmtil  I  have  done  that  which  I  have  spoken  to 
thee  of."  Gen.  xxviii,  13-15.   The  same  promise  was  repeated  after  the 


INTRODUCTION.  17 

return  of  Jacob  to  Canaan.  Then  "  God  said  unto  liim,  I  am  God 
Almighty  :  be  fruitful  and  multiply  ;  a  nation  and  a  company  of  nations 
shall  be  of  thee,  and  kmgs  shall  come  out  of  thy  loins.  And  the  land 
which  I  gave  Abraham  and  Isaac,  to  thee  I  will  give  it,  and  to  thy  seed 
after  thee  will  I  give  the  land."  Gen.  xxxv,  11,  12. 

At  the  hazard  of  being  thought  tedious,  the  above  collection  of 
promises  and  predictions  has  been  placed  before  the  reader,  as  exhibiting 
at  one  view  the  plan  and  purpose  of  God.  These  are  not  fragments 
culled  from  the  history  of  the  men,  or  of  the  nation.  They  are  decla- 
rations of  the  divine  will,  avowals  of  the  predetermined  purposes  of  God 
to  make  Abraham,  Isaac,  and  Jacob,  and,  after  them,  the  Jewish  nation 
and  polity,  auxiliary  to  the  advent  of  Messiah,  and  preliminary  to  the 
establishment  of  his  universal  kingdom  of  grace.  These  portions  of 
Scripture  do  not,  therefore,  exhibit  any  of  the  ordinary  divine  interpo- 
sitions in  the  affairs,  fortunes,  and  destinies  of  nations  ;  they  do  this  in  a 
certain  sense,  but  the  object  of  which  they  speak  is  infinitely  greater :  it 
is  the  introduction  of  a  new  element  into  God's  government  of  the 
world, — the  selection  of  a  family  destined  to  be  the  human  progenitors 
of  the  Messiah,  and  the  appointment  of  a  nation  which,  constantly  guided 
by  a  special  providence,  and  made  the  depositary  of  revealed  truth, 
should  prepare  the  way  for  the  development  of  the  great  scheme  of 
redemption. 

It  is  important  to  insist  on  this  view  before  any  reference  is  made  to 
the  character  and  conduct  of  the  patriarchs  ;  because  nothing  is  more 
frequent  than  to  find  skeptics  and  infidels  of  every  grade  confounding 
the  design  of  God  with  the  policy  of  man,  and  stultifying  the  divine 
plan,  because  some  of  the  persons  who  have  been  brought  within  its 
range  have  acted  imworthily.  This  is  unreasonable  and  unjust.  The 
texts  which  have  been  quoted  show,  in  outline,  the  divine  intention:  this 
was  wise  and  merciful,  the  result  of  infinite  wisdom  and  boundless  love, 
the  plan  best  adapted  to  magnify  the  mercy  of  God,  and  to  effect  the 
salvation  of  man. 

Here  to  pause  and  defend  the  justice  or  the  propriety  of  this  course 
cannot  be  necessary.  The  Almighty  Governor  saw  at  his  feet  a  rebel- 
lious and  ruined  world.  He  selected  one  faithful  man,  gave  unto  him 
special  promises,  and  raised  from  his  seed  a  nation,  which  he  called  into 
special  covenant  with  himself,  made  them  the  recipients  of  revealed 
truth,  and  appointed  the  Messiah  to  be  bom,  and  his  universal  kingdom 
to  be  first  set  up,  among  this  people.  This  course  was  taken  as  the  best 
adapted  for  the  maintenance  of  his  truth,  and  the  manifestation  of  bis 
grace.  In  a  manner  the  most  demonstrative,  it  has  in  all  ages  been 
attested  as  the  work  and  wisdom  of  God.  If,  with  this  fact  written 
imperishably  on  all  the  records  of  ancient  history,  engraven  in  everlasting 

2 


18  INTRODUCTION. 

characters  on  the  rocks  of  Palestine,  showTi  forth  by  a  multitude  of 
nuracles  and  fulfilled  predictions,  and  still  living  in  the  remnant  of  the 
Jewish  race, — if,  in  the  face  of  such  endence,  men  can  be  found  pre- 
pared to  deny  the  justice  or  suitability  of  a  plan,  which  God  has 
thus  inwrought  into  his  government  of  the  world  dming  thousands  of 
years,  then  it  may  be  fairly  concluded  that  argument  on  such  minds  will 
be  unavailing ;  they  must  be  left  to  their  own  views. 

It  is  the  peculiar  character  of  this  proceeding,  that,  in  outline  at  least, 
the  end  is  seen  from  the  beginning.  While  yet  only  Abraham  and 
■Sarah,  an  old  and  childless  couple,  are  before  us,  we  are  informed  not 
merely  that  they  shall  have  a  son,  but  that  their  descendants  shall 
become  a  great  nation ;  we  are  told  of  the  particular  countries  which 
they  shall  inhabit,  and  the  period  when  they  shall  take  possession  of 
them.  These  facts  are  announced  in  close  connection  with  the  covenant 
relation  which  was  to  subsist  between  this  people  and  Jehovah,  and 
accompanied  by  intimations  of  the  blessings  which  should  flow  through 
them  to  all  mankind. 

In  tracing  the  development  of  this  divine  purpose  in  the  family  his- 
tory of  Isaac,  Jacob,  and  of  his  sons,  until  their  children  became  a  nimaerous 
tribe,  it  will  only  be  necessary  to  observe,  in  respect  of  Isaac,  that  he 
was  so  specially  named  as  heir  to  the  promises  made  to  his  father,  that, 
on  the  death  of  the  distinguished  patriarch,  he  at  once  stands  before  us 
in  this  character. 

We  have  already  adverted  to  the  pecuUar  circumstances  which  pre- 
ceded the  birth  of  Esau  and  Jacob.  The  former  possessed  the  birth- 
right ;  while  to  the  latter  pertained,  according  to  the  decree  of  the  divine 
oracle,  the  pre-eminence  over  his  elder  brother.  Meanwhile,  the  boys 
grew  and  approached  manhood,  when  Esau  became  celebrated  as  a 
hunter,  while  Jacob  was  a  plain  man,  remaining  chiefly  at  home. 

It  might  be  observed  here,  that  whatever  difiiculty  may  appear  in  the 
relative  position  of  these  young  men,  it  was  beyond  their  control,  and  to 
be  cleared  up  only  by  providential  interposition :  thus  they  ought  to 
have  regarded  it.  For,  throughout  the  whole  plan,  God  had  predeter- 
mined which  of  them  was  to  succeed  to  the  covenant-promise ;  even 
before  they  had  "  done  any  good  or  evil,  that  the  purpose  of  God 
according  to  election  might  stand,"  Rom.  ix,  11 ;  and  their  descendants, 
throughout  all  their  history,  have  a  standing  proof  that  they  did  not 
earn  their  elevated  privileges  and  power  by  their  piety  or  prowess,  but 
received  all  as  the  free  gift  of  God. 

A  short  time,  however,  sufficed  to  transfer  the  birthright  from  Esau 
to  Jacob.  The  Mosaic  narrative  states  that  "  Esau  was  a  cunning  hunter, 
a  man  of  the  field,"  and  that  on  one  occasion,  having  returned  from  his 
hunting,  weary,   hungry,   and   faint,   he  found  his  brother  with  some 

2* 


INTRODUCTION.  igt 

delicious  pottage,  of  iivhicli  lie  earnestly  desired  to  partake ;  (see 
Appendix,  note  2  ;)  and  on  preferring  his  request,  Jacob  demanded  his 
birthright  in  return ;  a  condition  which  Esau,  either  in  thoughtless 
haste,  or  in  contempt  of  his  privilege,  accepted  ;  for  the  inspired  writer 
closes  his  account  of  this  transaction  with  this  significant  remark, 
"  Thus  Esau  despised  his  birthright."  Gen.  xxv,  27-34.  (See  Appendix, 
note  3.) 

The  conduct  of  Jacob  in  this  instance  must  not  be  confounded  with 
the  divine  purpose  to  invest  his  family  with  power,  pri\dlege,  and  dignity, 
beyond  that  of  his  brother.  All  this  would  have  been  eflfected,  if 
Jacob  had  acted  with  the  utmost  kindness  and  hberality  towards  Esau ; 
effected,  too,  in  a  manner  honorable  to  all  the  instruments  employed, 
and  worthy  of  the  goodness  and  wisdom  which  dictated  the  arrangement. 
But  when  Jacob — informed  as  he  doubtless  had  been,  by  his  fond 
mother,  of  the  declaration  of  the  oracle — labored,  with  indecent  haste 
and  ungenerous  temper,  to  take  advantage  of  his  brother's  weakness, 
and  thus  to  wrest  from  him  a  privilege  which  he  too  lightly  esteemed ; 
although  Divine  Providence  did  not  interfere  to  prevent  the  accomphsh- 
ment  of  the  purpose  by  these  means,  it  allowed  the  natural  results  to 
follow ;  and  Jacob  for  many  years  bitterly  felt  the  consequences  of  his 
misconduct. 

But  this  act  was  followed  by  a  still  more  culpable  proceeding  on  the 
part  of  Jacob.  The  sacred  historian  informs  us,  that  "  when  Isaac  was 
old,  and  his  eyes  were  dim,  so  that  he  could  not  see,  he  called  Esau  his 
eldest  son,  and  said  unto  him.  My  son :  and  he  said  \mio  him.  Behold, 
here  am  I.  And  he  said.  Behold  now,  I  am  old,  I  know  not  the  day 
of  my  death :  now  therefore  take,  I  pray  thee,  thy  weapons,  thy  quiver 
and  thy  bow,  and  go  out  to  the  field,  and  take  me  some  venison ;  and 
make  me  savory  meat,  such  as  I  love,  and  bring  it  to  me,  that  I  may 
eat ;  that  my  sovd  may  bless  thee  before  I  die."  Gen.  xxvii,  1-4. 

Rebekah,  who  had  overheard  this  conversation,  was  greatly  displeased 
with  Esau  because  he  had  married  into  the  Canaanitish  family  of  Heth ; 
and  being  extremely  partial  to  Jacob,  instantly  set  herself  to  devise 
means  to  obtain  for  him  the  blessing  which  Isaac  was  intending  for 
Esau. 

Whatever  might  have  been  the  purpose  and  intention  of  the  aged 
patriarch  in  the  communication  of  this  blessing,  it  was  clearly  regarded 
as  a  matter  of  vital  interest  by  every  member  of  the  family.  (See 
Appendix,  note  4.)  Under  this  impression  Rebekah  hears,  and  deter- 
mines to  circumvent  her  husband  on  behalf  of  her  favorite  son.  She 
persuades  Jacob  to  personate  his  brother ;  she  herself  prepares  "  savory 
meat,"  and  assists  m  rendering  his  disguise  perfect ;  and  he  succeeds  in 
obtaining  the  blessing. 


20  INTRODUCTION. 

This  imposition  upon  tlie  aged  and  afflicted  father  had  been  but  just 
completed,  when  Esau  returned  to  claim  the  promised  benediction ;  and 
found,  to  his  great  astonishment  and  grief,  that  his  brother  had  pre- 
viously received  the  "  blessing,"  and  that  Isaac,  although  feeling  he  had 
been  deceived,  also  felt,  that  the  predictive  promise  which  he  had  given 
was  from  heaven,  and  that  he  could  not  revoke  it ;  but,  on  the  contrary, 
whilst  laboring  to  bless  Esau,  was  constrained  to  confirm  the  benediction 
previously  given  to  Jacob. 

It  is  almost  impossible  to  read  the  whole  account,  as  given  by  the 
sacred  writer,  without  a  strong  desire  to  know  by  what  means  it  was 
intended  to  bring  about  the  purposes  of  Heaven  in  this  case.  The  deceit 
of  Rebekah,  and  the  profane  falsehood  of  Jacob,  were  alike  unnecessar_y 
to  accomplish  the  divine  intention.  How,  then,  would  it  have  been 
efiected  ?  This  is  not  known.  Human  frailty  and  sin  are  here  seen 
unitedly  intruding  into  the  counsel  and  work  of  God ;  and,  instead 
of  beholding  the  way  and  will  of  Heaven  in  all  its  inherent  purity,  we 
have  to  contemplate  another  scene,  which,  although  overshadovfed  with 
evU,  is  full  of  interest, — the  wisdom  of  God  overruling  and  controlling 
the  weakness,  and  even  the  wickedness,  of  man,  for  the  accomplishment 
of  his  own  great  and  gracious  designs. 

Esau  having  threatened  the  life  of  Jacob,  on  account  of  his  conduct 
in  this  instance,  Rebekah  advises  him  to  retire  for  a  time ;  and  therefore 
suggests  to  Isaac  the  great  impropriety  of  allowing  Jacob  to  marry  into 
any  Canaanitish  family.  Isaac  enters  fully  into  her  opinion,  and  charges 
Jacob  not  to  take  a  wife  of  the  daughters  of  the  land,  but  to  go  to 
Padan-aram,  to  the  house  of  Bethuel  his  mother's  brother,  and  to  take 
a  wife  from  thence.  In  the  position  which  Jacob  now  occupied,  as  heir 
to  the  promises,  this  arrangement  was  necessary.  If  his  family  was 
destmed  to  expel  all  these  nations,  and  inherit  the  land,  it  was  only 
proper  that  he  should  form  no  immediate  relationship  with  them.  It  is 
highly  probable  that  Isaac  regarded  the  importance  of  the  case  in  this 
aspect ;  for,  immediately  after  charging  Jacob  to  go  to  Padan-aram,  he 
said  unto  him,  "  And  God  Almighty  bless  thee,  and  make  thee  fruitful, 
and  multiply  thee,  that  thou  mayest  be  a  multitude  of  people ;  and  give 
thee  the  blessing  of  Abraham,  to  thee,  and  to  thy  seed  with  thee ;  that 
thou  mayest  inherit  the  land  wherein  thou  art  a  stranger,  which  God 
gave  unto  Abraham."  Gen.  xxviii,  3,  4.  Thus  did  Isaac  identify  the 
journey  of  Jacob,  and  his  marriage  into  the  Abrahamic  family,  with  his 
participation  in  the  fulfillment  of  the  promise  made  to  the  father  of  the 
faithful. 

The  humble  and  solitaiy  manner  in  which  this  journey  was  performed, 
has  very  naturally  excited  surprise.  We  see  here  the  heir  of  a  princely 
house  sent  out  to  perform,  on  foot  and  unattended,  a  journey  of  four 


INTRODUCTION.  2t. 

hundred  miles  tlirougli  a  country  partly  uninhabited,  and  partly  occupied 
or  roamed  over  by  nomadic  tribes,  who,  to  a  great  extent,  were  rude 
and  lawless.  When  it  is  considered  that  Isaac  inherited  the  great 
property  and  influence  of  Abraham,  this  fact  appears  remarkable.  But 
it  is  illustrative  of  the  manners  of  the  age.  At  this  early  period  there 
appear  to  have  existed  none  of  those  aristocratic  distinctions  which,  in 
after  ages,  rendered  labor  derogatory  to  rank.  The  whole  testimony  of 
sacred  and  profane  history  is  as  uniform  as  it  is  clear  and  explicit  on 
this  point.  When  the  angels  in  human  form  came  to  Abraham,  he 
"  hastened  into  the  tent  unto  Sarah,  and  said,  Make  ready  quickly 
three  measures  of  fine  meal,  knead  it,  and  make  cakes  upon  the  hearth. 
And  Abraham  ran  unto  the  herd,  and  fetched  a  calf  tender  and  good, 
and  gave  it  unto  a  young  man ;  and  he  hastened  to  dress  it."  Genesis 
xviii,  6,  v.  Similar  conduct  is  uniformly  exhibited  by  the  heroes  of 
Homer,  and,  indeed,  in  all  the  records  of  early  ages.  This,  to  a  great 
extent,  accounts  for  the  singular  manner  in  which  Jacob  performed  his 
journey. 

It  is  probable  that  this  young  man,  as  he  pursued  his  lonely  way, 
was  the  subject  of  very  peculiar  and  conflicting  emotions.  He  had 
acqmred  all  that  was  externally  necessary  for  the  fulfillment  of  the  pre- 
diction dehvered  before  his  birth  ;  but  it  was  by  means  which  rested 
heavily  on  his  conscience ;  the  more  so,  as  they  rendered  necessary  his 
exile  from  his  father's  house.  In  this  state  of  mind  he  traveled  about 
forty  miles  from  Beersheba,  and  rested  for  the  night  at  Bethel.  This 
place  is  about  eight  miles  north  of  Jerusalem,  and  was  at  this  time  called 
Luz.  Here  Jacob,  having  placed  a  stone  for  his  pillow,  lay  down  to 
sleep ;  and  while  he  slept  he  had  a  dream,  in  which  he  saw  a  ladder 
set  up  on  the  earth,  which  reached  to  heaven,  and  upon  which,  in  his 
sight,  the  angels  of  God  ascended  and  descended ;  while  Jehovah  stood 
above  it,  and,  in  the  language  already  quoted,  assured  him  of  his  par- 
ticular interest  in  the  Abrahamic  covenant,  and  that  all  its  promised 
blessings  should  be  fulfilled  in  and  through  him. 

This  vision  holds  a  most  important  rank  amongst  the  means  by  which 
the  divine  purposes  with  respect  to  the  Abrahamic  family  were  developed 
and  brought  into  practical  operation.  It  is  not  necessary  to  refer  to  the 
evangelical  allusions  which  ingenious  men  have  endeavored  to  discover 
in  this  significant  representation.  Whatever  spiritual  meaning  it  might 
have  been  intended  to  suggest  in  after-ages,  there  can  be  no  doubt  that 
it  was  in  a  wonderful  manner  adapted  to  afi'ord  solace  to  Jacob's  feelings, 
under  the  peculiar  circumstances  in  which  he  found  himself. 

That  his  lonely  and  isolated  condition  impressed  upon  his  mind  all  the 
occurrences  which  had  recently  agitated  his  family,  and  led  to  this  jom*- 
ney,  may  easily  be  imagined.     Now  for  the  first  time  separated  from  a 


22  INTRODUCTION. 

kind  father  and  a  tender  mother,  cast  upon  the  wide  world,  and  lying 
down  alone  in  the  open  air,  as  the  darkness  of  night  gathered  about  him, 
he  would  naturally  be  perplexed  with  doubt  as  to  his  future  course ; — 
would  feel  anxious  to  know  whether  the  position  in  which  he  nominally 
stood,  attained  as  it  had  been  on  his  part  by  such  unworthy  means,  would 
be  recognized  and  confirmed  by  the  God  of  his  fathers ;  and  whether 
his  present  journey  would  be  crowned  with  a  successful  issue,  or  followed 
by  disastrous  results.  In  this  state  of  mind  Jacob  slept,  and  was  favored 
with  the  vision  already  described.  In  endeavoring  to  apprehend  the 
effect  which  this  representation  would  have  upon  the  mind  of  Jacob,  it 
should  be  remembered  that  he  had  been  from  his  childhood  familiar  with 
the  doctrines  of  providence,  and  of  the  ministry  of  angels :  the  history 
of  his  father's  house  was  rich  in  the  application  of  these,  and  the  family 
conversation  must  have  often  turned  on  heavenly  interposition  and  angelic 
visitation.  Jacob  would  therefore  at  once  perceive,  in  the  visionary  scene 
before  him,  a  fresh  proof  that,  lonely  as  he  was  upon  earth,  he  was  not 
forgotten  on  high.  The  ladder  would  at  once  indicate  the  intimate  con- 
nection which  subsisted  between  earth  and  heaven.  The  heavenly  ones 
who  were  going  up  and  down,  would  bring  vividly  before  his  mind  the 
angelic  agency  employed  to  carry  out  the  purposes  of  God  among  men. 
How,  in  the  presence  of  this  teaching  picture,  did  he  regard  his  recent 
conduct?  The  truth  thus  clearly  indicated  frowned  condemnation  on 
his  want  of  faith,  and  on  the  undue  hastiness  and  duplicity  which  Avere 
consequent.  He  saw  how  foolishly  and  sinfully  he  had  obtruded  him- 
self upon  the  purpose  of  God,  and  thus  had  periled,  instead  of  pro- 
moting, his  real  interest.  But,  besides  this  representation,  Jacob  heard 
the  Lord  himself  address  him  from  heaven,  saying,  "  I  am  the  Lord  God 
of  Abraham  thy  father,  and  the  God  of  Isaac :  the  land  whereon  thou 
liest,  to  thee  will  I  give  it,  and  to  thy  seed ;  .  .  .  and  in  thee  and  in  thy 
seed  shall  all  the  families  of  the  earth  be  blessed."  Gen.  xxviii,  13,  14. 
This  communication  met  his  case  :  he  had  been  reproved,  he  is  now  com- 
forted and  encouraged.  The  representation  showed  the  folly  and  wick- 
edness of  his  conduct ;  he  is  now  assured,  that,  notwithstanding  all  this, 
the  divine  purpose  remains  unaltered,  and  he  is  therefore  recognized  by 
God  himself  as  the  heir  to  the  great  promises  which  had  been  made  to 
Abraham.  But  while  this  is  done,  he  is  very  plainly  told  that  he  does 
not  owe  this  position  to  the  exercise  of  his  own  crooked  policy :  no ;  it 
is  the  gift  of  God  :  "  To  thee  will  I  give  it." 

It  would  not  be  right  to  dismiss  this  part  of  the  narrative  without  a 
passing  reference  to  its  religious  effect  upon  the  mind  of  Jacob.  On 
rising  in  the  morning,  and  reviewing  the  objects  presented  to  his  mind 
during  the  visions  of  the  night,  he  exclaimed,  "  Surely  the  Lord  is  in  this 
place,  and  I  knew  it  not.     And  he  was  afraid,  and  said,  How  dreadful 


INTKODUCTION.  23 

is  this  place !  This  is  none  other  but  the  house  of  God,  and  this  is  the 
gate  of  heaven."  Gen.  xxviii,  16,  17.  It  appears  that  the  revelations 
of  the  night  had  affected  his  mind  very  deeply  with  a  conviction  of  the 
divine  presence  and  power.  Under  this  influence  all  his  plans,  purposes, 
and  strength  seem  to  have  sunk  into  nothing,  and  he  Avas  left  fully  con- 
scious of  being  entirely  dependent  upon  Di\ine  Providence.  His  mind 
being  thus  dra-vvn  off  from  earthly  confidence,  he  endeavors  to  find 
refuge  and  hope  in  the  blessing  of  God.  He  therefore  "  vowed  a  vow, 
saying,  If  God  will  be  with  me,  and  will  keep  me  in  this  way  that  I  go, 
and  will  give  me  bread  to  eat,  and  raiment  to  put  on,  so  that  I  come 
again  to  my  father's  house  in  peace ;  then  shall  the  Lord  be  my  God." 
Gen.  xxviii,  20,  21.  Thus  Jacob  cultivated  a  smcere  confidence  in  God. 
Were  these  his  first  efforts  of  the  kind  ?  Before  leavmg  the  scene  of 
this  remarkable  visitation,  he  "  took  the  stone  that  he  had  put  for  his 
pillows,  and  set  it  up  for  a  pillar,  and  poiired  oil  upon  the  top  of  it.  And 
he  called  the  name  of  that  place  Beth-el."  Gen.  xxviii,  18,  19.  This 
was  in  accordance  with  the  manners  of  the  age.  Moses  repeatedly  ex- 
pressed his  grateful  remembrance  in  a  similar  manner ;  and  such  pillars, 
or  perpendicular  stones,  consecrated  to  some  religious  purpose  or  object, 
were  common  in  those  ages,  probably  among  all  nations. 

From  Bethel  Jacob  traveled  forward,  and  arrived  safely  at  Haran, 
where  he  was  kindly  received  and  lodged  by  Laban,  his  mother's  bro- 
ther. If  it  were  necessary  to  exhibit  at  length  the  personal  history  of 
this  patriarch,  his  stay  at  Haran  would  fm-nish  materials  for  lengthened 
inquiry  and  observation ;  but  as  it  is  our  object  to  dwell  only  on  those 
parts  of  his  personal  history  which  stood  connected  with  the  develop- 
ment of  the  di\Tne  will  in  regard  to  his  posterity,  it  will  be  sufficient  to 
state  that  Jacob  successively  married  Leah  and  Rachel,  the  daughters 
of  Laban,  for  whom  he  served  their  father  fourteen  years.  Afterward 
various  arrangements  were  made  for  the  remuneration  of  his  service,  in 
all  of  which  Laban  seems  to  have  displayed  great  covetousness,  and 
Jacob  consummate  knowledge  and  craft.  The  latter,  favored  by  Provi- 
dence, was  uniformly  successful  in  this  protracted  contest,  Jacob  had 
eleven  sons  and  one  daughter ;  and  although  he  came  to  Haran  without 
any  substance,  the  sacred  historian  informs  us  that  "  the  man  increased 
exceedingly,  and  had  much  cattle,  and  maid-servants,  and  men-servants, 
and  camels,  and  asses."  Gen.  xxx,  43. 

This  prosperity  of  Jacob  was  not  at  all  agreeable  to  the  family  of 
Laban.  His  sons  complained  that  their  father's  property  had  been  ab- 
stracted ;  and  "  Jacob  beheld  the  countenance  of  Laban,  and,  behold,  it 
was  not  toward  him  as  before."  Gen,  xxxi,  2,  In  these  painful  and 
embarrassing  circumstances,  the  elected  patriarch  was  not  left  to  the 
guidance  of  his  own  wisdom :  "  The  Lord  said  imto  Jacob,  Return  unto 


M  INTRODUCTION. 

the  land  of  thy  fathers,  and  to  thy  kindred ;  and  I  will  be  with  thee." 
Verse  3.  Instructed  by  this  communication,  he  saw  the  necessity  for 
extreme  caution  in  proceeding  to  act  upon  it.  He  therefore  sent  and 
called  Rachel  and  Leah  unto  him  in  the  field,  and  there  justified  his 
conduct,  and  informed  them  of  the  divine  command  which  he  had 
received.  His  wives  fully  entered  into  his  views,  and  expressed  them- 
selves strongly  respecting  the  covetous  conduct  of  their  father,  saying, 
"  Is  there  yet  any  portion  or  inheritance  for  us  in  our  father's  house  ? 
Are  we  not  counted  of  him  strangers  ?  For  he  hath  sold  us,  and  hath 
quite  devoured  also  our  money ;"  adding,  for  the  encouragement  of  their 
husband,  "  Now  then,  whatsoever  God  hath  said  unto  thee,  do."  Verses 
14-16.  Jacob,  rejoicing  that  his  way  was  thus  far  opened,  resolved 
immediately  to  obey  the  divine  command.  He  therefore  "  rose  up,  and 
set  his  sons  and  his  Avives  upon  camels,"  (verse  17,)  and  with  all  his 
cattle  and  other  property  commenced  his  journey  from  Padan-aram 
towards  the  home  of  his  father  Isaac,  in  the  land  of  Canaan. 

Influenced  by  prudential  motives,  Jacob  had  taken  advantage  of  the 
absence  of  Laban,  who  was  at  a  distance  superintending  his  sheep-shear- 
ing, to  collect  his  family  and  his  property,  and  begin  his  journey.  When 
the  father-in-law  returned,  and  was  made  acquainted  with  the  circum- 
stances, he  was  greatly  enraged ;  and  having  quickly  collected  his  ser- 
vants, piu-sued  with  eager  haste  Jacob  and  his  family.  From  the  temper 
in  which  this  pursxiit  was  begun,  and  the  manner  in  which  Laban  con- 
ducted himself  throughout  the  affair,  there  can  be  Uttle  doubt  that  he 
intended  to  inflict  some  serious  injury  on  the  patriarch,  or  to  make  some 
aggression  upon  his  property.  This  was  prevented  by  a  special  inter- 
position of  Providence,  the  Lord  appearing  for  this  purpose  unto  Laban, 
in  a  vision  by  night.  One  cause  of  the  anger  of  Laban,  which  rendered 
a  colUsion  between  the  parties  imminent,  arose  out  of  the  conduct  of 
Rachel,  who,  without  the  knowledge  of  her  husband,  had  secreted  and 
taken  with  her  the  terapldm  ("  gods  ")  of  her  father.  (See  Appendix, 
note  6.)  When  Laban  charged  Jacob  with  this  theft,  he  indignantly 
denied  it ;  and  as,  after  searching,  they  could  not  be  found,  Laban  re- 
turned to  his  home,  and  Jacob  continued  his  journey. 

Although  this  danger  had  been  so  happily  averted,  a  much  greater 
one  arose  in  apprehension  before  him.  He  did  not  shrink  from  an  inter- 
view with  Laban,  because  a  strong  consciousness  of  rectitude  sustained 
him.  But  how  could  he  meet  his  brother  ?  In  approaching  his  father's 
house,  the  sins  of  his  youth  pressed  heavily  upon  his  heart.  He  recol- 
lected his  conduct  towards  Esau,  and  felt  that  he  had  merited  his  dis- 
pleasure. These  apprehensions  were  aggravated  by  reports  which  had 
reached  him :  for  he  had  been  told  that  Esau  was  coming  to  meet  him 
with  four  hundred  men.     He  naturally  expected  that  the  object  of  this 


INTRODUCTION.  25 

movement  was  to  carry  into  effect  the  threat  which  had  been  thrown  out 
when  he  so  clandestinely  obtained  his  father's  blessing.  All  this  deeply 
afflicted  Jacob,  and  led  him  to  make  earnest  prayer  to  God  for  protection 
and  deliverance.  His  prayer  was  heard,  and  Jehovah  graciously  met 
his  case  by  special  revelations ;  first  at  Mahanaim,  about  sixteen  miles 
from  Mount  Gilead,  concerning  which  it  is  recorded,  "  The  angels  of  God 
met  him.  And  when  Jacob  saw  them,  he  said.  This  is  God's  host." 
Gen.  xxxii,  1,  2.  No  more  information  is  given  as  to  the  appearance 
that  was  presented  to  Jacob,  nor  is  its  object  explained :  it  cannot,  how- 
ever, be  doubted  that  its  intention  was  to  strengthen  his  faith  in  God, 
and  to  confirm  the  promises  which  had  been  made  to  him  at  Bethel. 

Distressed  and  embarrassed  on  accoimt  of  the  approach  of  Esau,  Jacob 
removed,  only  four  miles  further,  to  Penuel.  Here  he  arranged  bis  sub- 
stance and  his  family,  and  placed  them  in  separate  companies,  so  that  he 
might,  if  possible,  appease  his  brother,  and  at  the  same  time  afford  those 
who  were  dearest  to  him  the  best  opportunity  of  escaping,  in  case  of 
danger ;  but,  although  Jacob  had  done  all  for  the  protection  of  his  family 
that  the  greatest  prudence  and  the  most  consummate  ability  could  effect, 
he  was  still  troubled,  and  therefore  rose  very  early,  long  before  day. 
Having  tried  the  ford  Jabbok,  and  found  it  passable,  he  sent  over  the 
several  companies  in  order,  himself  remaining  behind.  While  here,  an 
event  occurred  as  remarkable  in  its  character,  and,  from  the  brevity  and 
obscurity  of  the  narration,  as  diflicult  to  understand,  as  any  which  we 
find  recorded  in  the  sacred  Scriptures.  It  is  said  that  "Jacob  was  left 
alone ;  and  there  wrestled  a  man  with  him  until  the  breaking  of  the  day. 
And  when  he  saw  that  he  prevailed  not  against  him,  he  touched  the  hol- 
low of  his  thigh ;  and  the  hollow  of  Jacob's  thigh  was  out  of  joint,  as 
he  wrestled  with  him.  And  he  said.  Let  me  go,  for  the  day  breaketh. 
And  he  said,  I  will  not  let  thee  go,  except  thou  bless  me.  And  he  said 
imto  him.  What  is  thy  name  ?  And  he  said,  Jacob.  And  he  said.  Thy 
name  shall  be  called  no  more  Jacob,  but  Israel :  for  as  a  prince  hast  thou 
power  with  God  and  with  men,  and  hast  prevailed.  And  Jacob  asked 
him,  and  said,  Tell  me,  I  pray  thee,  thy  name.  And  he  said.  Wherefore 
is  it  that  thou  dost  ask  after  my  name  ?  And  he  blessed  him  there." 
Gen.  xxxii,  24-29. 

Whatever  may  be  the  full  meaning  of  this  remarkable  account,  it  can- 
not be  doubted  that  the  significant  alteration  of  Jacob's  name,  and  the 
blessing  which  he  obtained,  dissipated  all  his  apprehension  in  respect  of 
Esau.  (See  Appendix,  note  6.)  But,  although  that  danger  might  have 
been  the  primary  cause  of  this  struggle,  it  appears  certain  that  the  results 
went  far  beyond  its  removal.  And  as  at  Bethel  we  see  the  incipient 
exercise  of  Jacob's  faith,  so  here  its  matured  power  is  shown ;  and  the 
patriarch  ever  afterward  stands  before  us,  saved  from  all  that  was  indi- 


26  INTRODUCTION. 

cated  by  the  term  "  Jacob,"  and  uniformly  e\'incing,  by  the  practice  of 
elevated  piety,  that  he  had  obtained  .princely  power  with  God. 

Strons:  in  this  blessinji^,  Jacob  went  forward  and  met  his  brother 
Instead  of  anger  and  destruction,  the  meeting  was  characterized  by  the 
greatest  conciliation  and  affection.  Ha\dng  exchanged  the  most  cordial 
greeting,  Esau  returned  to  Mount  Seir,  and  Jacob  went  on  to  Sichem, 
each  feeling  for  the  other  a  respectful  and  tender  love. 

Jacob,  having  returned  to  Canaan,  appears  there  as  the  heir  to  the 
promises  which  had  been  made  unto  Abraham  and  Isaac.  This  was 
now  admitted  ;  for  Esau  had  taken  up  his  residence  at  Mount  Seir,  while 
Jacob  with  his  family  continued  "  in  the  land  of  promise,  as  in  a  strange 
country,  dwelling  in  tabernacles,"  looking  for  the  fulfillment  of  the  pro- 
mise. Heb.  xi,  9.  At  this  time  he  was  favored  with  another  special 
revelation  from  God.  While  he  dwelt  at  Bethel,  a  place  rich  in  associa- 
tions as  the  scene  of  his  first  intercourse  with  heaven,  God  appeared  to 
him  again,  and  confirmed  the  change  of  his  name  from  Jacob  to  Israel, 
and  assured  him  that  his  promise  should  be  fulfilled  in  the  multiplication 
of  his  seed,  and  in  their  having  that  land  for  a  possession. 

Thus  far  the  prospect  presented  to  the  patriarch  and  his  family  was 
most  cheering.  But  they  must  have  been  well  aware,  that,  however 
great  the  destiny  to  which  they  were  appointed,  the  prophetic  commu- 
nication made  to  Abraham  had,  by  interposing  a  dark  night  of  subjection 
and  sorrow,  thrown  the  predicted  blessing  far  into  the  distance,  God 
had  said  unto  Abraham,  "  Know  of  a  surety  that  thy  seed  shall  be  a 
stranger  in  a  land  that  is  not  theirs,  and  shall  serve  them ;  and  they  shall 
afflict  them  four  hundred  years ;  and  also  that  nation,  whom  they  shall 
serve,  will  I  judge :  and  afterward  shall  they  come  out  with  great  sub- 
stance. But  in  the  fourth  generation  they  shall  come  hither  again :  for 
the  iniquity  of  the  Amorites  is  not  yet  full."  Gen.  xv,  13,  14,  16. 

This  prediction  was  now  to  be  fulfilled ;  and  perhaps  no  part  of  Holy 
Scripture  contains  a  more  remarkable  display  of  divine  interposition  in 
human  affairs. 

The  first  link  in  the  great  chain  of  causes  which  contributed  to  accom- 
plish this  divine  purpose,  was  an  amiable  frailty  of  Jacob, — his  great 
fondness  for  his  young  son  Joseph,  and  the  unwise  parade  of  this  feeling 
before  the  whole  family.  "  Israel  loved  Joseph  more  than  all  his  chil- 
dren, because  he  was  the  son  of  his  old  age :  and  he  made  him  a  coat 
of  many  colors.  And  when  his  brethren  saw  that  their  father  loved 
him  more  than  all  his  brethren,  they  hated  him,  and  coidd  not  speak 
peaceably  unto  him."  Gen.  xxxvii,  3,  4. 

But  the  antipathy  which  the  brethren  of  Joseph  had  formed  against 
him,  was  greatly  increased  by  his  relating  some  dreams  which  seemed 
to  point  him  out  as  destined  to  occupy  a  pre-eminent  position,  even  over 


INTRODUCTION.  27 

his  father's  house.  It  so  happened,  that  while  the  other  sons  of  Jacob 
were  feeding  their  flocks  at  a  distance,  and  ruminating  on  their  father's 
partiahty,  and  the  ominous  character  of  their  brother's  dreams,  Joseph, 
who  had  been  sent  by  Jacob  to  inquire  after  their  welfare,  drew  near 
unto  them.  His  presence  at  this  moment  roused  their  angry  passions 
to  the  utmost,  and  they  at  once  plotted  his  destruction.  While,  how- 
ever, they  were  divided  in  opinion  respecting  his  murder,  the  opportune 
arrival  of  a  caravan  of  Ishmaelites,  journeying  from  Gilead  to  Egypt, 
induced  them  to  alter  their  purpose ;  so  they  sold  him  to  those  itinerant 
merchants  for  twenty  pieces  of  silver,  and  by  them  he  was  carried  into 
Egypt,  and  sold  to  Potiphar,  the  captain  of  Pharaoh's  guard. 

The  whole  history  of  Joseph  is  told  by  Moses  with  such  inimitable 
grace  and  beauty,  that  it  is  sufficient  here  briefly  to  say,  that  Joseph 
conducted  himself  so  wisely  in  the  house  of  Potiphar,  as  to  be  intrusted 
with  the  entire  management  of  all  his  aff"airs  ;  until,  being  falsely  accused 
by  his  mistress,  he  was  thro^vn  into  prison.  Here  also  he  conducted 
himself  with  so  much  judgment  and  discretion,  that  the  keeper  of  the 
prison  intrusted  the  prisoners  to  his  care.  While  he  was  thus  occupied, 
two  officers  of  Pharaoh's  household,  who  had  ofl"ended  their  lord,  and 
were  confined  in  the  prison,  had  very  remarkable  dreams,  which  greatly 
affected  them.  Joseph,  sympathizing  with  their  affliction,  elicited  the 
tenor  of  their  \isions,  and  at  once  explained  their  import ;  in  one  case 
predicting  an  early  restoration  to  honor,  and  in  the  other  a  miserable  and 
painful  death.  In  three  days  these  interpretations  were  justified, — the 
chief  butler  was  restored  to  his  place,  and  the  chief  baker  was  hanged. 

Although  Joseph  had  earnestly  requested  the  intercession  of  his 
prison-companion,  when  he  should  be  restored  to  honor  and  influence, 
the  chief  butler  in  his  prosperity  did  not  remember  Joseph,  but  forgat 
him,  and  he  remained  two  years  longer  in  the  prison-house.  At  the  end 
of  this  time,  Pharaoh  himself  had  two  dreams,  Avhich  gave  him  great 
uneasiness.  The  wise  men  and  magicians  of  Egypt  having  failed  in  their 
efforts  to  give  an  interpretation,  the  chief  butler  informed  Pharaoh  of 
the  Hebrew  youth  who  had  so  correctly  interpreted  his  own  dream,  and 
so  accurately  predicted  his  restoration.  This  led  to  the  introduction  of 
Joseph  into  the  presence  of  Pharaoh,  to  whom  he  not  only  gave  a  clear 
and  ample  explanation  of  the  import  of  his  visions,  which  involved  the 
destiny  of  the  whole  Egyptian  nation  ;  but  also  tendered  him  some  wise 
advice  as  to  the  best  means  of  securing  the  greatest  amount  of  good 
from  the  promised  years  of  plenty,  and  of  averting  the  evil  of  the  threat- 
ened period  of  want. 

These  circumstances  led  to  the  promotion  of  Joseph  to  be  governor 
of  the  whole  land  of  Egypt,  all  its  resources  and  interests  being  fully 
subjected  to  his  direction  and  control.     The  vigorous  administration 


28  INTRODUCTION. 

of  this  young  Hebrew  produced  many  changes  which  might,  in  con- 
nection with  other  subjects,  deserve  investigation ;  but  among  these  it 
will  be  necessary  here  to  refer  only  to  the  location  of  the  family  of  Israel 
in  the  land  of  Egypt.  The  famine  having  driven  the  sons  of  Jacob  into 
this  country  to  buy  com,  they  were  recognized  by  their  brother ;  who 
idtimately  sent  for  the  aged  patriarch  and  his  children,  with  all  their 
cattle,  and  located  them  under  the  immediate  auspices  of  Pharaoh,  in  a 
district  of  Egypt  most  favorable  to  the  support  of  their  numerous 
flocks.  Here  they  rapidly  increased  in  numbers  and  in  wealth  \mtil  the 
death  of  Joseph,  and  for  many  years  after  that  event. 

It  is  important  to  observe  that,  during  this  time,  the  Israelites, 
although  multiplied  to  a  considerable  tribe,  never  united  with  the 
Egyptian  people,  so  as  to  form  an  integral  part  of  the  population.  They 
not  only  maintained  their  distinct  and  isolated  character,  but  continued 
to  cherish  with  undiminished  intensity  their  hope  in  the  promises  which 
God  had  made  unto  then-  fathers.  Just  before  Jacob  died,  he  not  only 
charged  his  sons  that  they  should  not  bury  him  in  Egypt,  but  should 
carry  up  his  body  and  deposit  it  in  the  cave  of  Machpelah,  where 
Abraham,  Sarah,  Isaac,  Rebekah,  and  Leah  had  been  buried ;  but,  in 
delivering  to  them  his  prophetic  benediction,  he  clearly  recognized  their 
possession  of  the  land  which  God  had  promised  to  give  to  his  seed,  and 
spoke  of  the  relative  localities  which  the  several  tribes  should  afterward 
occupy.  In  this  remarkable  prophetic  effusion  the  dying  patriarch 
predictively  refers  to  the  future  condition  of  the  descendants  of  his 
twelve  sons. 

Reuben  is  deprived  of  his  birthright  on  account  of  his  crime.  Simeon 
and  Levi  are  denounced  for  their  cruelty  in  the  case  of  Sichem.  In 
reference  to  the  latter  of  these  tribes,  although  the  malediction  was 
hterally  fulfilled,  it  was  by  divine  mercy  changed  into  a  blessing.  The 
predictions  respecting  the  other  tribes  are  full  and  explicit.  Judah  is 
celebrated  for  power,  and  invested  with  regal  dignity.  The  portion  of 
Zebulun  is  unambiguously  declared  to  be  on  the  coast  of  the  sea :  it  is 
added,  "  His  border  shall  be  unto  Zidon ;"  which,  even  at  this  early 
time,  was  an  ancient  and  powerful  city :  the  district  thus  indicated 
would  therefore  be  well  known,  as  lying  Avithin  the  country  which  God 
had  promised  to  give  unto  the  seed  of  Abraham.  The  tenor  of  the 
predictions  respecting  the  other  tribes  was  of  a  similar  character.  Dan 
was  celebrated  for  judgment.  Of  Gad  it  is  said,  that  his  portion  should 
be  infested  with  robbers,  but  that  he  should  ultimately  destroy  them  ; 
while  Joseph  and  Benjamin  are  declared  to  be  highly  exalted  with 
blessing,  and  richly  endowed  with  power  and  bravery. 

Nor  did  the  deep  interest  which  the  Israelites  felt  in  the  land  of 
Canaan,  pass  away  with  the  death  of  their  father.     Joseph,  who,  from 


INTRODUCTION.  29 

his  having  been  greatly  exalted  in  Egypt,  was  the  only  one  peculiarly 
exposed  to  influences  calculated  to  produce  this  result,  is  known  to 
have  been  perfectly  free  from  it.  When  he  was  dymg,  he  solemnly 
reiterated  his  faith  in  the  divine  declaration  ;  and,  as  it  might  not  have 
been  prudent  in  his  brethren  to  caiTy  his  body  at  once  to  Machpelah,  as 
they  had  conveyed  that  of  Jacob,  he  charged  them  not  to  bury  him, 
xmtil  the  promise  of  God  was  fulfilled ;  for  he  said,  "  I  die :  and  God 
will  surely  visit  you,  and  bring  you  out  of  this  land  unto  the  land  which 
he  sware  to  Abraham,  to  Isaac,  and  to  Jacob."  Gen.  1,  24. 

The  confidence  that  God  would  fulfill  his  promise,  and  give  this  people 
possession  of  Canaan,  did  not  therefore  arise  in  their  minds  under  the 
fierce  and  cruel  persecution  to  which  they  were  afterward  subjected ;  on 
the  contrary,  it  was,  throughout  their  entire  history,  the  sum  of  all  their 
earthly  prospects,  the  prominent  element  of  their  rehgious  faith ;  in 
the  strength  of  which  they  kept  the  bones  of  Joseph  till  the  expiration 
of  the  time  predicted,  when  Moses  took  them  with  him  out  of  Egypt : 
•'for  Joseph  had  straitly  sworn  the  children  of  Israel,"  Exod.  xiii,  19. 

The  inspired  penman  proceeds  to  state,  that  "  there  arose  up  a  new 
king  over  Egypt,  which  knew  not  Joseph."  Exod.  i,  8.  There  had  pro- 
bably been  a  change  of  dynasty,  or  "  of  men  and  measures,"  so  that 
the  eminent  serAdces  of  the  Hebrew  statesman  were  no  longer  regarded. 
Under  these  circumstances,  the  rapidly  increasing  numbers  and  growing 
wealth  of  the  Israehtes  excited  jealousy :  this  would  be  strengthened  by 
the  studied  isolation  which  they  maintained,  and  the  peculiar  feeling 
and  hope  which  they  were  known  to  cherish  of  a  separate  national 
existence.  Hence  the  Egyptian  council  of  state  said,  "  Come  on,  let  us 
deal  wisely  with  them  ;  lest  they  multiply,  and  it  come  to  pass,  that, 
when  there  falleth  out  any  war,  they  join  also  unto  our  enemies,  and 
fight  against  us,  and  so  get  them  up  out  of  the  land."  Verse  10.  From 
the  concluding  words  of  this  passage  it  is  certain  that  the  expectation 
and  desire  of  the  Israelites  to  leave  Egypt  was  no  secret :  and  the  pri- 
mary motive  to  coercion  appears  to  have  been  their  retention  in  abject 
bondage.  To  enforce  this,  they  were  first  subjected  to  harsh  treatment, 
which  gradually  increased  in  severity,  until  it  ripened  into  the  most 
grievous  cruelty  and  murderous  persecution. 

Here,  then,  we  have  one  instance  (many  of  which  are  found  in  ancient 
history)  in  which  men,  while  struggling  to  defeat  the  predictions  of 
Jehovah,  unconsciovisly  by  their  conduct  work  out  theu-  fulfillment.  The 
Egyptians  had  heard  that  the  God  of  the  Hebrews  had  promised  them 
a  separate  coimtry,  and  an  independent  national  existence,  and  they 
mightily  exerted  themselves  to  frustrate  these  predictions ;  but  they  did 
not  know,  or  did  not  recollect,  that  God  had  also  said  imto  Abraham, 
"  Know  of  a  surety  that  thy  seed  shall  be  a  stranger  in  a  land  that  is 


30  INTRODUCTION. 

not  theirs,  and  shall  serve  them ;  and  they  shall  afflict  them."  Genesis 
XV,  13.  Through  this  affliction  the  Hebrew  people  were  now  called  to 
pass.  The  nature  of  their  labors  is  particularly  described  by  the  sacred 
historian.  He  says,  "  And  the  Egyptians  made  the  children  of  Israel 
to  serve  with  rigor :  and  they  made  their  lives  bitter  with  hard  bondage, 
in  mortar,  and  in  brick,  and  in  all  manner  of  service  in  the  field :  all 
then-  service,  wherein  they  made  them  serve,  was  Avith  rigor."  Exodus 
i,  13,  14. 

Those  who  are  acquainted  vsdth  the  subject,  are  aware  that  the  ancient 
history  of  Egypt  is  to  be  read  in  the  numerous  and  elaborate  monu- 
mental remains  of  that  country;  and  it  is  a  curious  and  remarkable 
circumstance,  that  the  Scriptural  account  of  this  bondage  derives  the 
strongest  confirmation  from  this  source.  On  this  subject  a  learned 
author  observes  :    "As  an   unanswerable   proof  of  this   Ave  refer  to  *  ^ 

the  tomb  of  Rek-share,  the  chief  architect  of  the  temples 

and  palaces  of  Thebes,  under  Pharaoh  Moeris.  Never,  perhaps,  has  so 
striking  a  pictorial  comment  as  this  upon  the  sacred  text  been  before 
recovered.  The  physiognomy  of  the  Jews  it  is  impossible  to  mistake ; 
and  the  splashes  of  clay  with  Avhich  their  bodies  are  covered,  the  air 
of  close  and  intense  labor  that  is  conveyed  by  the  grouping  on  the  left 
side  of  the  picture,  and,  above  all,  the  Egyptian  task-master  seated  with 
his  heavy  baton,  whose  remorseless  blows  would  doubtless  visit  the  least 
relaxation  of  the  slaves  he  was  driving  from  their  wearisome  and  toil- 
some task  of  making  bricks,  and  spreading  them  to  dry  in  the  burning 
sun  of  Egypt,  give  a  vivid  impression  of  the  exactitude  of  the  Scripture 
phrase,  *  All  their  service,  Avherein  they  made  them  serve,  was  with 
rigor.'  The  inscription  at  the  top  of  the  picture,  to  the  right,  reads, 
'  Captives  brought  by  his  majesty,  [Moeris,]  to  build  the  temple  of  the 
great  God.'  This  means  either  that  Moeris  was  the  king  '  that  arose, 
that  knew  not  Joseph,  and  that  reduced  the  children  of  Israel  to  servi- 
tude ;'  or,  more  probably,  that  the  family  or  gang  of  Israelites  which 
are  here  represented,  had  been  marched  up  from  Goshen,  and  attached 
especially  to  the  building  of  the  temples  at  Thebes." — Antiquities  of 
JEgypt,  p.  220.     (See  Appendix,  note  7.) 

The  sacred  historian,  however,  states,  that  this  oppression  did  not 
answer  its  intended  end.  For  although  it  was  as  extensive  as  it  was 
severe,  the  Hebrews  being  compelled  to  build  "for  Pharaoh  treasure- 
cities,  Pithom  and  Raamses,"  yet,  "the  more  they  afflicted  them,  the 
more  they  multiphed  and  grew,"  Exod.  i,  11,  12;  xmtil,  disappointed 
and  enraged,  and  apprehensive  that  the  people  whom  he  had  so  griev- 
ously oppressed  would  ultimately  acquire  numerical  strength  sufficient 
to  break  his  yoke,  the  king  of  Egypt  had  recourse  to  one  of  the  vilest 
"  A  eketch  accompanies  tUs  in  the  work  from  whicli  the  extract  is  taken. 


INTRODUCTION.  31 

acts  of  tyranny  ever  recorded  in  history, — he  commanded  that  all  male 
children  bom  of  Hebrew  mothers  should  be  immediately  destroyed. 
The  severity  of  this  diabolical  enactment,  as  is  usual  in  such  cases,  tended 
to  limit  its  operation ;  and  many  of  the  devoted  infants,  if  not  most  of 
them,  escaped. 

The  first  part  of  the  object?  of  this  Introduction  is  thus  completed. 
The  entire  series  of  promises  made  to  Abraham,  Isaac,  and  Jacob,  have 
been  collected  and  considered.  From  these  it  has  been  ascertained,  that 
the  house  of  Israel  was  divinely  appointed  to  become  a  wealthy,  power- 
ful, and  independent  nation ;  that  this  nation  should  obtain  possession 
of  Canaan  as  its  permanent  inheritance ;  and  that  the  destiny  of  the 
world,  in  some  important  sense,  hung  upon  the  accomplishment  of  this 
purpose,  inasmuch  as  in  this  seed  all  the  nations  of  the  earth  were  to  be 
blessed. 

The  development  of  this  great  plan  has  been  traced  through  the  per- 
sonal and  family  history  of  the  patriarchs.  In  doing  this,  an  uninter- 
rupted course  of  Divine  interpositions  has  been  seen,  guiding,  controlling, 
subduing;  all  influences  to  the  Divine  will,  until  individuals  and  famihes 
are  lost  in  the  numerous  population  of  a  great  people.  It  is  further 
observable,  that,  at  the  close  of  this  section  of  the  inquiry,  this  people  is 
found  in  a  state  of  degradation  and  bondage  which  would  appear  to 
blast  all  the  hopes  that  had  been  raised,  and  to  frustrate  the  entire  plan 
which  had  been  predictively  set  forth,  had  it  not  been  that  this  precise 
state  of  servitude  and  affliction  had  been  clearly  predicted  as  a  part  of 
the  Divine  piu-pose,  as  a  portion  of  the  way  through  which  the  Lord 
was  to  lead  his  elected  people. 

II.  The  continued  series  of  miraculous  interpositions  which  preceded 
and  which  effected  the  exodus,  will  now  be  considered. 

The  rise  of  the  Jewish  people,  their  national  greatness,  and  their  cove- 
nant relation  to  Jehovah,  were  all,  in  the  Divine  purpose  and  economy, 
inseparably  associated  with  the  grand  scheme  of  human  redemption,  and 
with  the  means  by  which  it  Avas  to  be  enunciated  to  the  world.  If 
these  views  are  correct,  then  it  will  follow,  that  the  suffering  condition 
of  the  Israelites  in  Egypt  was  calculated  to  call  forth  the  mightiest  dis- 
plays of  Divine  wisdom  and  power.  For  not  only  did  the  emancipation 
of  the  elected  people  require  such  interposition,  but  it  was  also  demanded 
by  their  religious  condition,  and  that  of  the  world,  both  with  respect  to 
that  time  and  the  future.  The  human  family  had  at  this  period  become 
fearfully  infected  with  idolatry :  Egypt  in  particular  was  remarkable  for 
this  sin.  Here  polytheism  had  been  reduced  to  a  system,  and  had  be- 
come the  established  religion  of  a  numerous  and  cultivated  population. 
The  pernicious  influence  of  Egypt  had,  in  this  respect,  extended  far  be- 
yond her  territorial  limits :  this  nation  was  the  teacher  of  distant  coun- 


32  INTRODUCTION. 

tries  in  that  species  of  iniquity.  In  these  circumstances  it  became 
obviously  necessary  that  the  people  selected  to  be  the  Church  of  God 
should  be  delivered  from  bondage,  and  established  in  an  independent 
position,  in  a  manner  which  should  most  strikingly  attest  the  futility  and 
folly  of  idolatry,  as  well  as  the  certain  existence  and  the  infinite  perfec- 
tions of  the  eternal  Jehovah. 

Nor  was  this  interposition  less  required  with  respect  to  the  future. 
Many  remarkable  displays  of  divine  wisdom  and  power  had  been  made 
to  the  patriarchs,  and  much  sterling  religious  truth  had  been  revealed 
prior  to  this  date  ;  and  all  this  stood  in  remote  connection  with  the  deve- 
lopment of  the  great  plan  of  human  redemption.  Now,  however,  the 
foundation-stone  of  the  temple  of  grace  was  to  be  laid :  from  this  time, 
the  Hebrew  Church  was  intended  to  be  the  seat  of  the  divine  worship  ; 
as  a  great  and  visible  institution,  it  was  called  to  show  forth  the  power 
and  goodness  of  God,  until  Messiah,  coming  through  it,  should  mani- 
fest the  fullness  of  redeeming  grace,  and  enlighten  the  whole  world  with 
his  glory.  It  seemed,  consequently,  necessary  that  all  the  means  used 
for  the  deliverance  of  Israel,  and  the  organization  of  the  nation,  should 
be  marked  by  signal  manifestations  of  the  wisdom  and  power  of  God. 
Those,  therefore,  who  regard  the  miracles  wrought  in  Egypt  as  limited 
in  their  object  to  the  deliverance  of  the  Israelites,  take  a  very  defective 
view  of  the  subject.  Not  only  was  this  intended,  but  the  miracles 
were  also  designed  to  make  a  glorious  revelation  of  God  to  the  afflicted 
Israelites,  sufficient  to  call  forth  and  confirm  their  faith ;  to  confoimd  and 
put  to  shame  the  human  power,  earthly  wisdom,  and  impure  idolatry 
of  Egypt,  and  of  every  other  heathen  nation  ;  and  to  begin  a  course  of 
miraculous  interpositions  and  gracious  influences  which  should  idti- 
mately  be  crowned  with  the  glorious  dispensation  of  the  Holy  Spirit. 

It  pleased  God  to  raise  up  a  suitable  instrumentality  for  the  accom- 
plishment of  this  great  design.  A  series  of  providential  operations  was 
accordingly  begun,  by  which  this  pm'pose  was  completely  effected. 
Amram,  a  grandson  of  Levi,  had  married  a  relation ;  and  of  this  couple 
a  son  and  a  daughter  were  born  before  the  edict  for  the  murder  of  all 
male  children.  After  this  law  came  into  operation,  another  male  child 
was  born ;  and  this  infant  displaying  unusual  attractions,  the  parents 
exerted  themselves  to  the  utmost  to  preserve  his  life,  and  succeeded  for 
three  months.  But  either  on  account  of  some  suspicion  being  enter- 
tained, or  a  more  rigid  search  being  made,  a  further  concealment  was 
impossible :  so  his  mother,  as  a  last  resource,  prepared  a  small  vessel, 
rendered  it  water-proof  by  means  of  pitch,  and,  having  placed  the  babe 
in  it,  laid  the  ark  among:  the  flasks  on  the  brink  of  the  Nile.  It  was 
found  by  the  daughter  of  Pharaoh,  who  had  the  child  carefully  nursed, 
and  brought  up  as  her  own.     By  these  means  the  young  Hebrew  was 


INTRODUCTION.  3$ 

favored  with  an  education  best  adapted  to  call  forth  his  noble  qualities 
of  mind  and  body.  All  antiquity  attests  that  in  both  these  respects  he 
possessed  very  remarkable  endowments. 

Numerous  tales  are  told  by  the  rabbins,  and  by  other  ancient  writers, 
of  the  great  learning  and  splendid  achievements  of  Moses  in  early  life  ; 
and,  among  them,  how,  at  the  command  of  Pharaoh,  he  repelled  an  in- 
vasion of  Egypt  by  the  king  of  Ethiopia,  and,  having  defeated  his 
army,  pursued  him  into  his  own  country,  and  finished  the  campaign  by 
taking  the  Ethiopian  capital. 

Importance  cannot  be  attached  to  these  romantic  relations.  There 
can,  however,  be  no  doubt  that  the  young  Hebrew  distinguished  him- 
self both  by  learning  and  by  prowess.  The  explicit  declaration  of  Ste- 
phen, delivered  under  the  plenary  inspu-ation  of  the  Holy  Ghost,  does 
not  leave  this  point  dubitable.  Speaking  of  Moses,  long  before  his  mis- 
sion to  his  brethren,  and  while  he  was  yet  in  the  house  of  Pharaoh,  he 
says  of  him,  "  Moses  was  learned  in  all  the  wisdom  of  the  Egyptians, 
and  was  mighty  in  words  and  in  deeds."  Acts  vii,  22.  It  may  be  ne- 
cessary to  notice  the  unport  of  this  statement.  To  be  '•'  learned  in  all 
the  wisdom  of  the  Egyptians"  at  this  time  was  to  possess  an  acquaint- 
ance with  the  most  important  amount  of  knowledge.  It  was  to  obtain 
a  small  portion  of  this  that  Plato,  Eudoxus,  and  other  Greek  sages, 
made  long  and  dangerous  journeys  and  voyages.  Moses  was  therefore 
one  of  the  most  learned  men  of  his  day.  But,  more  than  this,  "  he  was 
mighty  in  words  and  in  deeds."  He  was  "  mighty  in  words."  Much 
elaborate  and  superficial  criticism  has  been  employed  to  reconcile  this 
with  the  statement  of  Moses  himself, — that  he  was  "  not  eloquent,"  but 
"  slow  of  speech,  and  of  a  slow  tongue."  The  truth  seems  to  be,  that 
Moses  was  not  a  very  elegant  or  very  rapid  speaker ;  a  defect  which 
might  have  been  exaggerated  in  his  own  account  by  his  great  modesty, 
and  his  extreme  reluctance  to  accept  the  vocation  assigned  him.  He 
may  yet  have  been,  and  certainly  was,  eminent  for  clear,  sound,  power- 
ful speech.  The  language  of  the  inspired  deacon  is  therefore  fully  jus- 
tified. Of  his  deeds  in  early  life  no  authentic  details  can  be  given ;  but 
here,  also,  the  statement  of  Stephen  in  all  its  parts  is  undoubtedly 
coiTect. 

But,  whatever  intellectual  power,  learned  acquirements,  or  personal 
prowess  united  to  constitute  and  elevate  the  character  of  Moses,  they  did 
not  form  the  finest  feature  of  his  greatness :  this  is  to  be  found  in  his  faith. 
It  was  this  which  led  him  to  renounce  all  the  honor  and  aggrandizement 
which  had  been  placed  within  his  reach,  and  to  prefer  affliction  in 
company  with  the  people  of  God.  This  noble  decision  does  not  appear 
to  have  received  that  attention  which  its  importance  merits.  Moses, 
notwithstanding  his  adoption  into  the  family  of  Pharaoh,  was  well  ac- 

3 


34  INTRODUCTION. 

quainted  with  his  Hebrew  origin,  and  equally  so  with  the  religious  faith 
and  predicted  destiny  of  the  house  of  his  fathers.  It  is  scarcely  possible 
to  conceive  of  a  position  more  calculated  to  test  an  enlightened  and  in- 
genuous mind  than  that  in  which  he  at  this  time  stood.  Elevated  to 
prominent  dignity  in  the  Egyptian  court,  not  only  honor,  but  pleasure 
and  wealth,  spread  their  fascinating  attractions  before  him.  And  his 
mind  clearly  apprehended  all  their  variety  and  extent.  But,  on  the 
other  hand,  he  felt  his  natural  connection  with  the  Hebrews  in  all  their 
persecution  and  affliction,  and  identified  his  condition  and  destiny  with 
theirs.  Under  the  influence  of  a  strong  faith,  which  realized  the  full 
accomphshment  of  the  Divine  promise,  not  only  in  the  temporal  eleva- 
tion of  the  Israelites,  but  also  in  the  ultimate  and  more  glorious  redemp- 
tion of  the  world  by  Christ,  he  nobly  chose  to  be  a  Hebrew,  rather  than 
an  Egyptian  ;  to  be  a  sufferer  and  a  servant,  rather  than  to  be  a  son  of 
Pharaoh's  daughter. 

It  is  a  singular  and  interesting  fact,  that  we  are  fully  informed  of  the 
aspect  in  which  these  things  were  presented  to  his  mind  so  as  to  induce 
this  decision.  He  regarded  Egypt  as  opposed  to  God,  its  fascinations 
cis  the  pleasures  of  sin,  its  wealth  as  lying  under  the  divine  malediction  ; 
while  the  affliction  of  the  Hebrews  was  recognized  by  him  as  the  suffer- 
ings of  the  people  of  God,  and  their  shame  as  the  reproach  which  rested 
upon  the  great  and  gracious  purposes  of  Heaven.  Looking,  therefore, 
to  the  recompense  of  reward,  he,  with  all  the  lofty-mindedness  of  a  man 
of  God,  boldly  renounced  the  adoption  of  which  he  had  been  the  sub- 
ject, and  claimed  his  interest  in  the  affliction  and  destiny  of  the  sons  of 
Abraham. 

There  is  reason  to  beheve  that,  even  at  this  early  period,  Moses,  hav- 
ing made  this  sacrifice,  had  received  an  impression  that  he  should  be  the 
insti-ument  of  delivering  his  brethren  from  their  cniel  bondage.  Under 
this  influence,  to  use  the  nervous  language  of  Stephen,  "  It  came  into 
his  heart  to  visit  his  brethren  the  children  of  Israel."  Acts  vii,  23.  He 
was  therefore  prepared,  to  some  extent,  to  interest  himself  in  their  deli- 
verance, and  soon  had  an  opportunity  of  manifesting  his  zeal.  Having 
looked  on  their  burdens,  marked  well,  and  with  painful  emotion,  the  se- 
verity of  their  toil  and  privation,  he  saw  "  an  Egyptian  smiting  a  He- 
brew, one  of  his  brethren,"  (probably  a  Levite,)  and,  thinking  himself 
\mobserved,  he  espoused  the  cause  of  the  injured,  and  slew  the  oppres- 
sor. Having  thus  begun  his  active  mterference,  he  went  out  the  follow- 
ing day,  and,  finding  two  Hebrews  striving  together,  endeavored  to 
reconcile  them.  But  he  who  did  his  neighbor  wrong,  repelled  his  inter- 
position, and  charged  him  with  the  murder  of  the  Egyptian  on  the 
preceding  day. 

Moses  toped  that  the  unpression  made  on  his  own  mind  had  been 

3* 


INTRODUCTION.  3S' 

accompanied  witli  similar  conviction  on  the  mind  of  liis  Hebrew  bre- 
thren. But  their  conduct  convinced  him  of  his  error ;  and,  presuming 
that  this  report  would  soon  reach  the  ears  of  Pharaoh,  he  fled  from 
Egypt,  and  dwelt  in  the  land  of  Midian.  In  this  apprehension  the  son 
of  Amram  was  not  mistaken :  the  fact  was  told  Pharaoh,  and  he  "  sought 
to  slay  Moses."  How  mysterious  to  the  reason  of  man  are  the  ways 
of  God !  Moses,  under  the  influence  of  the  Holy  Spirit,  had  renounced 
his  princely  dignity,  and  dared  the  danger  and  reproach  of  sympathizing 
with  Hebrew  afliiction,  and  even  of  defending  his  oppressed  brethren. 
In  doing  this,  he  had  calculated  on  his  immediate  recognition  by  them 
as  the  deliverer  of  Israel ;  but,  instead  of  such  reception,  his  conduct  is 
impeached,  and  he  who  might  have  been  an  Egyptian  prince,  but  who 
had  piously  chosen  the  fate  of  a  Hebrew,  is  doomed  to  wander  an  out- 
cast and  an  exile  in  a  strange  land. 

Moses  remained  in  the  land  of  Midian  forty  years  ;  and  so  long  did 
the  Israehtes  in  Egypt  continue  in  their  suffering.  At  the  expiration  of 
this  period,  a  miraculous  communication  was  made  to  him  at  the  foot  of 
Horeb,  when  he  was  specially  appointed  by  God  to  return  to  Egypt  as 
the  instrument  of  his  people's  redemption.  He  is  now  reluctant  and 
cautious ;  he  has  experienced  the  incredulity  of  those  to  whom  he  is 
sent,  and  labors  to  excuse  himself.  Forty  years  before,  when  less  pre- 
pared, Moses  would  have  readily  undertaken  the  task ;  now,  Avhen 
chastened  and  disciplined  for  the  work,  he  shrinks  from  the  enterprise. 

At  length  Moses  obeyed  the  divine  command,  and  journeyed  toward 
Egypt ;  and,  as  had  been  predicted,  he  met  his  brother  Aaron  in  the 
way.  Ha\ing  made  known  to  him  the  revelations  which  he  had  re- 
ceived from  the  Lord,  they  went  together,  and,  assembling  all  the  elders 
of  the  children  of  Israel,  "  Aaron  spake  ail  the  words  which  the  Lord 
had  spoken  unto  Moses,  and  did  the  signs  in  the  sight  of  the  people. 
And  the  people  believed :  and  when  they  heard  that  the  Lord  had 
visited  the  children  of  Israel,  and  that  he  had  looked  upon  their  afflic- 
tion, then  they  bowed  then-  heads  and  worshiped."  Exod.  iv,  30,  31. 

By  this  gracious  interposition,  Jehovah  recognized  the  Israelites  as  his 
own  pecuhar  people,  under  the  covenant  which  he  had  naade  with  their 
fathers.  In  this  character,  as  their  King,  (and  not  as  the  God  of  the 
whole  earth,  interposing  on  behalf  of  a  pai-t  of  his  people  that  werq  op- 
pressed,) he  sent  Moses  as  his  ambassador  to  Pharaoh.  The  message 
deUvered  to  the  Egyptian  monarch  on  this  occasion  was  simply  this  : 
"Let  my  people  go,  that  they  may  hold  a  feast  unto  me  in  the  wilder- 
ness," Exod.  V,  1 ;  a  demand  which  the  Egyptian  king  rejected  with 
haughty  contempt. 

It  is  worthy  of  remark,  that,  on  this  occasion,  Moses  Avrought  no  mi- 
racle, and  uttered  no  threatening.     He  made  an  urgent,  but  at  the  same 


36  INTRODUCTION. 

time  an  humble  and  respectful,  application  to  the  sovereign  of  Egypt  in 
the  name  of  Jehovah,  and  was  refused.  Pharaoh  did  not  satisfy  him- 
self with  rejecting  the  request  of  Moses  ;  but,  regarding  this  application 
as  a  proof  that  the  national  spirit  of  the  Hebrews  had  not  been  suffi- 
ciently broken  by  then-  toils,  he  greatly  increased  their  burdens,  and 
sent  them  again  to  their  labor.  This  aggravated  affliction  induced  the 
people  to  mui'mur  against  Moses  and  Aaron  ;  and  their  reproaches  led 
Moses  to  seek  refuge  in  earnest  prayer  to  God.  In  answer  to  this  sup- 
plication, the  Almighty,  in  a  fuller  and  more  expUcit  manner,  declared 
his  determination  to  dehver  the  Israehtes  "by  a  strong  hand,"  and  to 
confirm  the  covenant  that  he  had  made  with  Abraham,  by  being  their 
God,  and  taking  them  for  his  people.  When,  however,  Moses  reported 
this  gracious  assvirance  to  the  children  of  Israel,  they  hearkened  not  to 
liis  words,  being  overwhelmed  with  anguish  of  spirit  on  accoimt  of  their 
excessive  labors  and  sufferings.  Discouraged  by  this  conduct,  Moses 
again  appeared  before  God,  and  was  by  him  again  sent  unto  Pharaoh  to 
make  another  formal  demand  for  the  liberation  of  Israel.  On  this  occa- 
sion the  "  Lord  spake  unto  Moses,  and  unto  Aaron,  saying.  When  Pha- 
raoh shall  speak  imto  you,  saying,  Show  a  miracle  for  you :  then  thou 
shalt  say  unto  Aaron,  Take  thy  rod,  and  cast  it  before  Pharaoh,  and  it 
shall  become  a  serpent."  Exod.  vii,  8,  9. 

This  is  one  of  the  most  unportant  passages  in  the  writings  of  Moses. 
The  Scriptures  hitherto  give  us  no  intimation  of  any  miracles  having 
been  wrought  by  human  agency ;  and  it  is  remarkable  that  the  first 
allusion  to  such  superhuman  acts,  as  evidence  of  the  truth  of  a  commu- 
nication delivered  in  the  name  of  God,  is  supposed  to  be  made  by  an 
idolatrous  king.  This  fact  appears  to  be  conclusive  as  to  two  pomts  of 
great  importance.  First,  it  shows  that,  in  the  theology  of  Egypt,  a  mi- 
racle was  considered  a  suitable  and  sufficient  proof  of  the  truth  of  any 
message  or  demand  put  forth  in  the  name  of  God.  It  cannot  be  sup- 
posed that  Pharaoh  invented  this  test  for  the  first  time  on  this  occasion. 
It  must,  therefore,  have  been  a  recognized  element  in  the  rehgion  of 
Egypt,  that  if  any  man  claimed  to  speak  in  the  name  of  God,  he  should 
be  prepared  to  sustain  that  character  by  performing  works  beyond  the 
power  of  mere  humanity  to  effijct.  Secondly,  it  seems  equally  certain 
that  this  doctrine  never  could  have  existed  if  no  real  or  pretended  mu-a- 
cles  had  been  displayed  for  such  purpose.  The  prompt  and  pointed 
demand  which  Pharaoh  is  supposed  to  make,  not  only  shows  that  he 
held  proof  hy  miracles  as  an  abstract  doctrine,  but  that  it  was  a  test 
usually  apphed  in  such  cases  ;  and  Moses  and  Aaron  are  consequently 
forewarned  that  he  is  sure  to  make  this  demand,  and  instructed  how  to 
act  in  such  an  emergency.     (See  Appendix,  note  8.) 

Thus  du-ected,  the  Hebrew  brothers  again  appeared  before  the  kmg. 


INTRODUCTION.  3^. 

and,  on  his  making  the  expected  demand,  Aaron  cast  down  his  rod  be- 
fore Pharaoh  and  before  his  servants,  and  it  became  a  serpent.  "What 
was  the  immediate  result  of  this  miracle  ?  Did  Pharaoh  and  his  ser- 
vants feel  so  surprised  and  terrified  at  this  marvelous  transformation,  as 
at  once  to  admit  the  power  of  Jehovah,  and  the  divine  mission  of  his 
servants  ?  The  narrative  exhibits  nothing  of  the  kind.  The  king  of 
Egypt  and  his  council  appear  quite  prepared  for  the  event :  the  wise 
men,  the  magicians,  and  the  sorcerers  are  called  in,  and  they  imitate  the 
miracle ;  for  they  also  "  cast  down  every  man  his  rod,  and  they  became 
serpents :  but  Aaron's  rod  swallowed  up  their  rods."  Exod.  vii,  12. 
This  issue  clearly  indicated  the  natm-e  of  the  struggle  which  had  com- 
menced. It  is  well  known,  from  the  hieroglyphics,  that  the  serpent 
was  the  most  expressive  symbol  of  divinity,  and  under  this  form  the 
gods  of  Egypt  were  often  represented  and  worshiped.  God  himself 
clearly  states,  that,  in  this  work,  he  was  engaged  in  opposing  and  de- 
feating the  powers  of  the  gods  of  Egypt :  "  Against  all  the  gods  of 
Egypt  I  will  execute  judgment,"  Exod.  xii,  12  ;  and  the  enlightened  men 
who  saw  and  heard  of  these  miracles  formed  the  same  opinion.  When 
Moses  related  to  his  father-in-law  all  that  the  Lord  had  done  unto  Pha- 
raoh and  to  the  Egyptians  for  Israel's  sake,  Jethro  said,  "  Now  I  know 
that  the  Lord  is  greater  than  all  gods  :  for  in  the  thing  wherein  they 
dealt  proudly  he  was  above  them."  Exod.  xviii,  11.  This  interposition 
on  behalf  of  the  Israelites  was,  therefore,  not  only  a  display  of  the 
might  of  God  as  their  King,  for  the  purpose  of  controlling  the  will  and 
breaking  the  power  of  the  proud  sovereign  who  held  them  in  slavish 
subjection  ;  it  was  no  less  a  manifestation  of  Jehovah,  as  the  God  of  the 
Hebrews,  confronting  and  defeating  all  the  excited  power  of  the  gods 
of  Egypt,  and  putting  them  to  shame. 

It  appears  absolutely  necessary  to  take  this  broad  view  of  the  subject, 
in  order  to  obtain  any  consistent  interpretation  of  the  narrative.  Re- 
garded in  this  aspect,  the  transformation  of  the  rod,  and  the  action  of 
the  serpent,  instead  of  appearing  as  immeaning  wonders,  stand  before  us 
as  great  miracles,  remarkable  for  their  appropriateness  and  significancy. 
Moses  and  Aaron  appear  before  Pharaoh,  and  in  the  name  of  Jehovah 
demand  the  liberation  of  the  Hebrews.  Pharaoh  requires  them  to  prove 
that  they  have  been  thus  sent  from  God,  by  working  some  miracle  in 
attestation  of  their  mission.  This  request  was  responded  lo;  Aaron 
casts  his  rod  upon  the  ground,  and  it  becomes  a  serpent.  At  the  sight 
of  this  superhuman  act,  Pharaoh  evinces  no  amazement,  his  council  be- 
tray no  marks  of  surprise ;  the  magicians,  sorcerers,  and  wise  men  were 
called  in,  and  "  they  also  did  in  like  manner  with  their  enchantments. 
For  they  cast  down  every  man  his  rod,  and  they  became  serpents :  but 
Aaron's  rod  swallowed  up  their  rods."    Exod.  vii,  11,  12.     The  plain 


38  INTRODUCTION. 

sense  of  the  narrative  clearly  is,  that  what  Moses  had  done  the  magi- 
cians also  did.  In  this  first  essay,  therefore,  the  servants  of  Jehovah, 
appeared  rather  to  disadvantage  ;  for  what  Moses  and  Aaron  did  in  one 
instance,  every  one  of  the  magicians  effected  severally  ;  what  they  did 
of  set  purpose,  with  design,  and  having  had  ample  time  for  preparation, 
the  magicians  equaled,  when  called  in  suddenly  and  without  notice  or 
time  for  preparation.  (See  Appendix,  note  9.)  In  one.  respect,  only,  the 
advantage  appeared  to  lie  witli  Moses  and  Aaron :  their  rod  swallowed 
up  those  of  the  magicians.  In  order  to  apprehend  the  force  and  effect 
of  this,  it  is  necessary  to  call  to  mind  "  that  the  serpent  was  the  most 
expressive  symbol  of  divinity  with  the  Egyptians."*  This  result  of  the 
miracle,  tlierefore,  plainly  indicated  the  superior  power  of  the  God  of  the 
Hebrews.  But,  notwithstanding  this,  as  the  magicians  had  imitated  the 
Hebrew  prophets  in  the  production  of  these  creatures,  Pharaoh  was 
unsubdued,  and  refused  to  let  the  people  go. 

The  first  effort  having  proved  ineffectual,  Moses  was  again  sent  to 
Pharaoh  in  the  morning  as  he  went  out  to  the  water ;  and,  repeating,  by 
divine  authority,  the  demand  for  the  release  of  the  Israelites,  was  com- 
missioned to  announce  that,  in  case  of  refusal,  he  would  smite  the  waters 
of  the  river,  and  turn  them  into  blood.  This  was  done.  The  monarch 
Avas  inflexible  ;  and  all  the  waters  of  the  river  and  of  the  pools  were  turned 
into  blood,  so  that  all  the  fish  died,  and  the  streams  became  putrid  ;  and 
the  people  were  compelled  to  dig  wells,  because  they  could  not  drink  of 
the  water  of  the  river.  In  this  instance  also  did  Jehovah  execute  judg- 
ment against  the  gods  of  Egypt.  The  Nile  "svas  not  only  regarded  as  the 
great  source  of  the  fertility  of  the  land,  and  the  noblest  ornament  of  the 
country  ;  it  was  approached  with  sacred  veneration,  and  worshiped  as  a 
god,  as  were  also  several  of  its  finny  inhabitants.  Here,  then,  was  anotheir 
display  of  the  miraculous  power  of  God,  apparently  fully  adapted  to  put 
to  shame  the  idolatrous  system  of  Egyptian  worship.  But  in  this  case, 
as  in  the  former,  the  magicians  also  "  did  so  with  their  enchantments ;" 
so  Pharaoh's  heart  was  hardened,  and  he  did  not  hearken  to  the  words 
of  ^Moses  and  Aaron.     This  plague  lasted  seven  days. 

Again  Moses  Avas  sent  unto  Pharaoh,  and  commanded  to  inflict  another 
plague,  of  which,  like  the  former,  the  Nile  was  the  scene  of  action.  The 
rod  of  Aaron  having  been  stretched  over  the  river  and  pools  of  water,  a 
multitude  of  frogs  were  brought  up  over  tlie  land  in  such  numbers,  that 
the  receptacles  of  provisions,  the  most  retired  rooms,  even  the  bed- 
chambers, were  polluted  and  infested  Avith  these  creatures.  Is  it  possi- 
ble to  conceive  of  a  more  pointed  or  painful  rebuke  of  the  reptile  worship, 

*  Deane  on  the  Serpent,  p.  129.  The  worship  of  the  serpent  was,  in  the  early  history 
of  Egypt,  "an  important  and  conspicuous  part  of  her  idohitry.  The  serpent  entered  into 
the  Egyptian  religion  under  all  his  characters, — .\?f  emblem  of  divixitt,  a  chaem,  .\.Jf 
OKACLE,  and  a  god."    Idem,  page  119. 


INTRODUCTION.  W 

for  which  Egypt  had  so  early  in  its  history  become  infamous  ?  In  this 
case,  again,  the  magicians  imitated  the  working  of  divine  power:  they 
also  brought  up  frogs  upon  the  land.  It  is  remarkable  that  in  each  case 
they  aimed  at  copying  the  works  of  Moses ;  they  never  appear  to  have 
endeavored  to  avert  or  remove  the  painful  inflictions  with  which  the 
country  was  visited.  In  the  present  instance,  however,  for  the  first  time, 
Pharaoh  submitted  to  solicit  a  removal  of  the  plague  ;  but,  when  relieved, 
he  persisted  in  his  refusal  to  liberate  the  oppressed  people. 

The  third  plague  covered  man  and  beast  throughout  all  the  land  of 
Egypt  with  lice.  This  infliction  fell  on  the  priesthood  with  a  violence, 
of  which  at  present  a  very  faint  estimate  can  be  formed.  "  To  conceive 
the  severity  of  this  miracle,  as  a  judgment  on  their  idolatry,  we  must 
recollect  their  utter  abhorrence  of  all  kinds  of  vermin,  and  their  extreme 
attention  to  external  purity,  above  every  other  people  perhaps  that  have 
hitherto  existed  on  the  face  of  the  earth.  On  this  head  they  were  more 
particularly  soHcitous,  when  about  to  enter  into  the  temples  of  their  gods  ; 
for  Herodotus  informs  us  that  their  priests  wore  linen  garments  only  that 
they  might  be  daily  washed,  and,  every  third  day,  shaved  every  part  of 
their  bodies,  to  prevent  lice  or  any  species  of  impurity  from  adhering  to 
those  who  were  engaged  in  the  service  of  the  gods.  This  plague,  there- 
fore, whilst  it  lasted,  rendered  it  impossible  for  them  to  perform  any  part 
of  their  idolatrous  worship,  without  giving  such  off"ense  to  their  deities 
as  they  imagined  could  never  be  forgiven.  Hence  we  find,  that,  on  the 
production  of  the  lice,  the  priests  and  magicians  perceived  immediately 
from  what  hand  the  miracle  had  come  ;  for  it  was  probably  as  much  from 
this  circumstance,  as  from  its  exceeding  their  own  art  to  imitate,  that  they 
exclaimed,  '  This  is  the  finger  of  God.' " — Stackhouse's  History  of  the 
Bible,  vol.  i,  p.  473. 

Here,  however,  the  power  of  the  magicians  terminated  :  they  exerted 
themselves  with  their  enchantments  to  bring  forth  lice ;  "hut  they  could 
not."  Hitherto  they  had  exercised  a  more  than  human  power ;  but  this 
now  fails  them,  and  they  from  henceforth  admit  that  Moses  and  Aaron 
alone  act  under  the  influence  of  the  power  of  God. 

There  is  much  uncertainty  as  to  the  instrument  selected  to  inflict  the 
fourth  plague.  Our  translation  calls  them  "  flies."  The  original  word 
is  i^3>ri,  which  comes  from  the  term  a^s  arab,  "  to  be  mingled,"  It 
has  therefore  been  conjectured  that,  on  this  occasion,  not  one,  but  many 
kinds  of  harassing  and  destructive  insects  were  employed  to  accomplish 
the  divine  purpose.  Bochart,  following  the  Septuagint,  explains  the 
original  by  Kvvofivia,  "  dog-fly,"  which  is  supposed  to  have  been  spe- 
cially hateful  to  the  Egyptians,  because  of  their  profound  reverence  for 
the  god  Anubis.  But  this  opinion  has  been  greatly  shaken  by  Sir 
Gardiner  Wilkinson,  who  has  shown  that  Anubis  had  not  the  head  of  a 


W  INTRODUCTION. 

dog,  but  of  a  jackal.  Still,  as  the  dog  was  a  sacred  animal  with  the  an- 
cient Egyptians,  Bochart's  opinion  has  some  weight.  But,  whatever  may- 
be the  exact  truth  with  respect  to  these  points,  it  appears  probable  that 
this  plague  was  intended  as  a  curse  on  all  the  animal-worship  of  Egypt. 
This  was  so  extensive,  that  a  poisonous  fly  resting  on  all  animals  without 
distinction  must  have  exhibited  the  weakness  of  these  imaginary  gods, 
and  the  folly  of  their  worship,  in  the  most  affecting  manner. —  Wilkinson's 
Ancient  Egypt,  vol.  v,  p.  260. 

It  is  further  probable  that  the  instrument  of  this  afflictive  visitation  was 
itself  a  deity.  Baalzebub,  which  signifies  "the  lord"  or  "god  of  flies," 
was  the  tutelary  deity  of  Ekron  in  PhiUstia,  a  place  near  to  Egypt,  where 
he  appears  to  have  been  worshiped  as  a  defense  against  these  noxious 
insects,  as  the  Eleans  adored  Jupiter,  whom  they  invoked  against  pesti- 
lential swarms  of  flies ;  and  hence  this  supreme  god  of  the  heathens  had 
the  epithets  of  'ATTOfivcog  and  Mvi(j)67]g,  because  he  was  supposed  to  expel 
flies  and  defend  his  worshipers  against  them.  (See  Dr.  Adam  Clarke,  in 
loc.)  And  there  is  reason  for  believing  that  something  very  analogous  to 
this  obtained  in  Egypt.  The  genius  of  the  lower  country  was  worshiped 
under  the  resemblance  of  a  winged  asp.  In  this  form  it  is  sculptured  on 
one  of  the  tombs  of  the  kings  at  Thebes. —  Wilkinson's  Ancient  Egypt, 
vol.  V,  pp.  45,  81.  Thus  it  is  probable  that,  while  this  plague  was  spread- 
ing universal  suffering  and  distress,  and  inducing  the  most  terrible  dis- 
order upon  the  whole  range  of  animal- worship,  it  was  inflicted  under  a 
form  which  was  extensively  regarded  with  idolatrous  veneration.  How 
terrible  were  these  visitations  on  a  nation  so  proud  of  its  power,  wisdom, 
and  religion  as  were  the  ancient  Egyptians  ! 

Under  the  operation  of  this  plague,  the  first  intimation  is  given  of  the 
land  of  Goshen,  and  the  property  of  the  Israelites,  being  exempted  from 
the  common  calamity.  As  cattle  constituted  the  principal  possessions  of 
the  Hebrews,  this  was  a  most  important  distinction.  It  pointed  out  the 
object  of  the  scourge,  and  greatly  increased  the  weight  of  the  plague, 
when  all  the  cattle,  and  even  the  animal  gods,  of  Egypt  were  sent  writh- 
ing in  torture,  while,  close  by,  the  flocks  and  herds  of  Israel  fed  umno- 
lested,  and  basked  in  enjoyment. 

On  this  occasion  Pharaoh  began  to  feel  the  weight  of  the  chastisement 
to  which  he  had  exposed  himself  and  his  people.  He  called  Moses  and 
Aaron,  and  gave  them  leave  to  sacrifice  to  their  God,  but  not  to  leave  the 
country.  This  elicited  a  reply  from  Moses  which  showed  very  clearly 
the  prominence  ascribed  throughout  the  whole  of  this  contest  to  animal- 
worship.  He  said,  "  It  is  not  meet  so  to  do ;  for  we  shall  sacrifice  the 
abomination  of  the  Egyptians  to  the  Lord  our  God :  Lo,  shall  we  sacrifice 
the  abomination  of  the  Egyptians  before  their  eyes,  and  will  they  not 
stone  us  ?"    Exod.  viii,  26.     This  appears  to  refer  to  the  fact  that  the 


INTRODUCTION.  41 

Egyptians  at  that  time  -worshiped  those  animals  which  the  Hebrews 
would  have  to  sacrifice.  It  is  indeed  to  be  noticed,  that  an  objection 
has  been  taken  to  this  interpretation,  on  the  ground  that  the  Egyptians 
themselves  practiced  animal  sacrifice.  To  this,  however,  it  is  quite  a 
sufficient  answer,  that  while  some  animals  were  held  universally  sacred, 
others  were  only  worshiped  in  certain  localities ;  so  that  an  animal 
sacred  in  one  district  was  sometimes  slain  in  another.  Moses  certainly 
understood  the  case  ;  and  his  answer  appears  to  have  been  admitted  as 
pertinent  and  proper. 

The  fifth  plague  appears  still  further  illustrative  of  the  great  fact,  that 
in  these  inflictions  God  had  special  and  vindictive  regard  to  the  abomina- 
ble system  of  animal- worship.  On  this  occasion  a  very  grievous  murrain 
destroyed  the  cattle  of  the  Egyptians.  When  it  is  remembered  that  the 
death  of  one  of  their  sacred  animals  was  regarded  as  a  great  pubhc  ca- 
lamity, what  must  have  been  the  effect  of  this  wide-spread  ruin?  an 
effect  greatly  aggravated  by  the  knowledge  that,  while  in  all  Egypt  the 
objects  of  their  idolatry  were  perishing  before  their  eyes,  in  Goshen  the 
property  of  the  Israelites  remained  in  health  and  safety.  These  succes- 
sive visitations  were  not  only  severe  pimishments,  but  must  have  tended 
to  ahenate  the  minds  of  the  Egyptians  from  their  impure  faith.  There 
is  reason  to  believe  that  this  people  were  peculiarly  accessible  to  such  an 
influence.  Plutarch  tells  us,  that  whenever  any  great  drought,  or  pesti- 
lential disease,  or  other  extraordinary  calamity,  happened  amongst  them, 
it  was  customary  for  the  Egyptian  priests  to  select  some  of  the  sacred 
animals,  and,  having  conducted  them  with  all  silence  to  a  dark  place,  to 
terrify  them  with  threats,  and  afterward,  if  the  disorder  continued,  to  de- 
vote them  to  death.  What  events  ever  happened  in  Egyptian  history 
so  hkely  to  call  forth  this  strange  procedure  as  the  plagues  with  which 
they  were  at  this  time  visited  ? 

The  next  infliction  is  worthy  of  very  serious  attention,  both  with  re- 
spect to  the  instrumentality  by  Avhich  it  was  accomphshed,  and  its  re- 
markable effect.  This  plague  consisted  of  violent  inflammatory  boils 
which  broke  out  upon  man  and  beast.  Hitherto  the  judgments  of  God 
had  been  principally  directed  against  the  objects  of  idolatrous  worship  : 
this  affected  the  most  cultivated  and  powerful  supporters  of  this  idolatry. 
After  the  plague  of  frogs,  the  magicians  had  tried  in  vain  to  imitate  the 
miracles  of  Moses.  Yet  they  watched  every  step  of  his  wonder-working 
career  with  great  interest  and  anxiety.  Now,  however,  they  are  made 
the  subjects  of  divine  visitation  ;  they  also  feel  the  inflammatory^,  cancer- 
ous boils,  and  are  unable  longer  to  stand  before  Moses  and  Aaron.  They 
are  heard  of  no  more ;  they  either  perished  under  this  plague,  or  were 
afflicted  so  severely,  that  they  dared  no  longer  to  obtrude  themselves  into 
the  presence  of  the  servants  of  God. 


42  INTRODUCTKM. 

But  the  means  by  wliicli  this  plague  was  effected  were  equally  re- 
markable. In  obedience  to  the  explicit  command  of  God  in  this  case, 
Moses  and  Aaron  "  took  ashes  of  the  furnace,  and  stood  before  Pharaoh  ; 
and  Moses  sprmkled  it  up  toward  heaven  ;  and  it  became  a  boil  breaking 
forth  with  blains  upon  man,  and  upon  beast,"  Exod.  ix,  10.  It  may 
be  safely  assumed  as  an  unquestionable  fact,  that  means  so  specially  ap- 
pointed were  not  selected  arbitrarily,  or  without  substantial  reason  :  they 
all  had  a  significant  meaning,  and  this  in  particular. 

In  Egypt  Typho  was  regarded  as  the  personification  of  the  evil  princi- 
ple. In  very  ancient  times  human  sacrifices  were  offered  to  propitiate 
this  malign  deity.  The  certainty  of  this,  and  the  manner  in  which  these 
sacrificial  services  were  conducted,  are  given  by  several  ancient  authors. 
Diodorus  and  Athenaeus  state  the  fact.  And  Plutarch,  on  the  authority 
of  Manetho,  says,  "  that  formerly  in  the  city  of  Idithya,  they  Avere  wont 
to  burn  even  men  ahve,  giving  them  the  name  of  Typhos,  and,  winnow- 
ing their  ashes  through  a  sieve,  to  scatter  and  disperse  them  in  the  air." 
De  Iside  et  Osiride.  If  such  a  practice  ever  existed  in  Egypt,  there  can- 
not be  a  doubt  that  this  was  the  time  when  it  was  likely  to  have  been 
acted  upon.  Moses  had  now  for  a  considerable  period  pursued  his  mi- 
raculous career  :  the  magicians  who  at  first  attempted  to  equal  his  works 
were  driven  from  the  field ;  the  throne  and  the  priesthood,  in  their  united 
power  and  influence,  had  been  resisted  and  humbled  ;  the  entire  popula- 
tion throughout  the  length  and  breadth  of  the  land  had  been  sevei-ely  afflict- 
ed ;  and  no  human  sagacity  could  divine  where  or  when  this  terrific 
scourge  would  terminate.  If,  therefore,  there  was  ever  a  time  when  the 
utmost  effort  was  likely  to  be  exerted  to  propitiate  the  evil  principle,  it 
was  under  the  infliction  of  this  plague  ;  and  if  this  was  done  according 
to  the  custom  of  the  country,  then  the  whole  case  is  explained.  Pharaoh 
and  his  priests  would  attend  this  horrid  immolation,  the  destined  victims 
would  be  offered  in  sacrifice  to  Typho,  and  the  revolting  rite  of  winnow- 
ing ashes  in  the  air  be  completed.  Then,  while  the  king,  and  his  com*- 
tiers,  and  the  priests,  lingered  around  the  spot,  hoping  that  success 
would  crown  this  desperate  and  barbarous  measure,  Moses  appears,  and, 
taking  of  these  very  ashes,  and  sprinkling  them  in  the  air  before  the  king, 
makes  them  the  means  of  inflicting  a  plague  more  terrible  than  any  that 
had  preceded  it.  Does  not  this  clearly  exhibit  God's  controversy  with 
the  idolatry  of  Egypt  ?  and,  moreover,  give  a  pointed  signification  and 
consistency  to  the  account,  which  is  otherwise  unintelligible,  if  not  ab- 
surd ?     (See  Appendix,  note  10.) 

The  seventh  plague  was  a  terrible  storm  of  thunder,  lightning,  rain, 
and  hail.  This,  apart  from  the  direct  proof  which  it  afforded  of  the 
majesty  and  power  of  Jehovah,  and  of  the  certainty  that  Moses  was  com- 
missioned by  him,  was  a  still  further  infliction  on  Egyptian  idolatry.     It 


INTRODUCTION.  .  43 

protracted  God's  judgments  on  the  worship  of  animals,  and  at  the  same 
time  commenced  a  similar  attack  on  the  vegetable  kingdom.  For  it  must 
be  remembered,  that  the  idolatry  of  this  ancient  people  was  so  groveling 
as  to  make  even  trees  and  plants  objects  of  idolatrous  regard.  The 
persea,  peach,  pomegranate,  vine,  acanthus,  sycamore,  fig,  and  tamarisk, 
among  the  trees,  as  well  as  garUc,  onions,  leeks,  papyrus,  and  ivy,  among 
plants  and  vegetables,  were  held  holy  and  sacred,  and  sometimes  even 
worshiped  as  divine.  This  plague,  therefore,  not  only  continued  the  in- 
fliction on  Egyptian  idolatry,  but  extended  it  into  a  new  section  of  this 
impure  system.  This  miracle  was  not  only  distinguished,  like  the  pre- 
ceding, by  excepting  the  land  of  Goshen  from  its  operation  ;  it  also  showed 
the  effect  which  the  successive  miracles  had  produced  on  the  pubhc  mind 
of  Egypt.  Although  Pharaoh  was  so  hardened  as  to  manifest  no  peni- 
tence or  fear,  many  among  his  people  had  acquired  a  dread  of  the  power 
of  Jehovah.  Prior  to  the  infliction  of  this  plague,  I^Ioses  cautioned  the 
king  to  bring  his  servants  and  his  cattle  home,  lest,  being  found  in  the 
field,  they  should  be  destroyed.  Although  he  might  have  contemned 
the  advice,  it  had  its  effect ;  for  "  he  that  feared  the  word  of  the  Lord 
amonof  the  servants  of  Pharaoh  made  his  servants  and  his  cattle  flee  into 
the  houses  :  and  he  that  regarded  not  the  word  of  the  Lord  left  his  ser- 
vants and  his  cattle  in  the  field."  Exod.  ix,  20,  21.  Thus  have  we  proof 
that  these  judgments  did  lead  many  of  the  wealthy  Egyptians  practically 
to  renoimce  their  confidence  in  vain  idols,  and  to  fear  the  word  of  the 
Lord. 

The  eighth  plague  consisted  of  immense  swarms  of  locusts,  which 
devoured  all  the  vegetation  that  had  escaped  the  hail.  It  has  been  sup- 
posed, by  some  writers,  that  it  was  the  special  province  of  the  god 
Serapis  to  protect  the  country  from  these  destructive  creatures.  If  so, 
this  mhacle  must  have  demonstrated  his  impotence.  But,  however  this 
may  be,  the  plague  of  locusts  Avas  a  consummation  of  the  preceding ; 
and  the  Egyptian  priesthood  and  people,  who  had  before  been  devoted 
to  their  idolatrous  system,  must  have  seen  with  amazement  and  awe,  if 
not  with  conviction,  all  that  they  esteemed  sacred  and  diAnne  on  earth, 
crushed,  broken,  and  destroyed,  by  a  series  of  penal  visitations,  which 
Moses  professed  to  inflict  by  the  power  of  the  God  of  the  Hebrews. 

But  a  yet  more  striking  display  of  divine  power  was  destined  to  attest 
the  weakness  and  folly  of  the  gorgeous  system  of  Egyptian  polytheism. 
The  sun  was  worshiped  throughout  Egypt.  The  sacred  emblems  of  his 
influence  and  supremacy  were  constantly  in  use ;  "  the  importance  at- 
tached to  this  deity  may  be  readily  inferred  from  the  fact  of  every  Pha- 
raoh haA-ing  the  title  'son  of  the  sun'  preceding  his  phonetic  nomen." — 
Wilkinsons  Ancient  Egypt,  vol.  iv,  p.  287.  It  was  from  this  allusive 
relationship  to  the  sun  that  tb«  Scriptural  terra  "  Pharaoh,"  or  phrak. 


44  INTRODUCTION. 

the  usual  appellation  of  the  kings  of  Egypt,  was  derived.  The  moon 
■was  also  worshiped  vinder  the  name  of  Thoth.  This  object  also  held  a 
very  high  rank,  and  was  often  dignified  with  the  title  "  twice  great." 

These  sublime  objects  of  their  idolatrous  worship  seemed  to  be  too 
distant  from  our  earth,  too  great  and  too  glorious,  to  be  affected  by  any 
power  which  Moses  could  wield.  Nor  is  it  imlikely  that,  amid  the  wreck 
of  their  terrestrial  divinities,  the  Egyptians  might  still  look  to  those  lumi- 
naries, regard  them  as  gods,  and  trust  in  them  for  help  and  deliverance. 

But  Jehovah  had  arisen  out  of  his  place,  not  only  to  deliver  his  peo- 
ple, but  to  vindicate  his  own  insulted  majesty :  as  a  jealous  God,  he  as- 
serted his  supremacy,  and  put  to  shame  all  the  glory  of  Egyptian  idola- 
try. In  the  accomplishment  of  this  purpose,  no  object  was  so  high,  no 
creature  so  great,  as  to  withstand  his  will.  Moses  was  commanded  to 
stretch  out  "  his  hand  toward  heaven ;  and  there  was  a  thick  darkness 
in  all  the  land  of  Egypt  three  days."  Exod.  x,  22.  How  paralyzed,  how 
prostrate,  must  the  Egyptian  nation  have  felt  at  this  time !  So  deep 
was  the  darkness,  that  during  the  whole  of  this  time  "they  saw  not 
one  another."  Verse  23.  So  overwhelming  Avere  the  amazement  and 
sorrow,  that  during  this  period  no  man  "  rose  from  his  place."  Uncer- 
tain whether  they  should  ever  again  see  the  light,  they  lay  prostrate  in 
a  darkness  which  was  felt.  Here  the  triumph  of  the  God  of  Israel  was 
complete,  the  perfect  vanity  of  Egyptian  idolatry  demonstrated.  Egypt, 
with  all  her  learning  and  prowess,  supported  by  a  gorgeous  and  almost 
boundless  range  of  idolatrous  religion,  is  exhibited  as  convicted,  punished, 
without  any  power  to  escape,  any  hope  of  alleviation. 

Amid  all  this  terrible  infliction  on  the  Egyptians,  the  Hebrews  "  had 
light  in  their  dwellings." 

The  interpretation  which  has  thus  been  given  to  the  Scripture  narra- 
tive of  these  remarkable  events,  is  not  only  fully  sustained  by  the  most 
authentic  accounts  of  ancient  Egypt,  but  exactly  accords  with  the  de- 
clared purpose  of  God,  which  was  not  only  the  deliverance  of  Israel,  but 
the  religious  correction  and  enlightenment  of  Egypt.  This  was  distinctly 
announced :  "  And  the  Egyptians  shall  know  that  I  am  the  Lord,  when 
I  stretch  forth  mine  hand  upon  Egypt,  and  bring  out  the  children  of 
Israel  from  among  them."  Exod.  vii,  5. 

Egypt,  rich  in  all  other  knowledge,  celebrated  throughout  the  world 
for  her  wisdom,  was  ignorant  of  God.  Her  sages  had,  in  a  manner  the 
most  marked  and  prominent,  "  changed  the  truth  of  God  into  a  lie,  and 
worshiped  and  served  the  creature  more  than  the  Creator."  Rom.  i,  25. 
This  idolatry  embraced  the  heavenly  bodies,  animals,  the  river,  fishes, 
reptiles,  trees,  and  plants ;  all  this  error,  superstition,  and  iniquity  were 
wrought  up  into  a  most  elaborate  and  complicated  system,  and  were  sus- 
tained by  a  well-organized,  powerful,  and  numerous  priesthood.    The 


INTRODUCTION.  45 

idolatry  of  Egypt  was  therefore  a  perfect  exhibition  of  what  the  com- 
bined ingenuity  and  energy  of  man  and  Satan  could  devise,  as  a  substi- 
tute for  the  worship  of  God ;  and,  being  the  national  religion  of  Egypt, 
it  was  placed  before  the  world  in  the  most  prominent  form.  While  all 
this  impetus  was  given  to  false  views  of  God  and  of  divine  Avorship,  the 
only  people,  perhaps,  who  retained  a  distinct  knowledge  and  recognition 
of  Jehovah  were,  in  this  same  land,  subjected  to  the  most  abject  bond- 
age, the  most  degrading  slavery.  In  these  peculiar  circumstances  the 
Lord  undertook  the  cause  of  injured  Israel.  For  the  deliverance  of  his 
covenant  people  on  the  one  hand,  and  the  manifestation  of  his  own  power 
and  glory  on  the  other,  he  commissioned  Moses  and  Aaron  to  effect  this 
senes  of  stupendous  miracles. 

These  produced  their  intended  effect.  The  Egyptian  people  had  be- 
come weary  of  this  terrible  contest ;  and  Pharaoh  himself,  notwithstand- 
ing the  hardness  of  his  heart,  relaxed  his  hold,  and  extended  his  terms, 
although  still  unwillingf  to  accede  to  all  the  demands  of  Moses.  These 
miracles  contributed  to  promote  the  deliverance  of  the  Hebrews  in  an- 
other way :  The  want  of  faith  in  God,  on  the  part  of  the  Israehtes,  was 
a  greater  obstacle  to  their  deliverance  than  was  the  hardness  of  Pharaoh's 
heart,  or  the  power  of  the  Egyptian  army.  The  several  miraculous 
plagues,  marked  as  they  were  by  a  strongly  defined  distinction  between 
the  persons  and  property  of  Egypt  and  of  Israel,  did  much  to  convince 
the  latter  of  the  goodness,  faithfulness,  and  power  of  Jehovah,  and  to 
induce  them  to  trust  fully  in  his  covenant  mercy. 

The  preparation,  therefore,  for  the  deliverance  of  the  Hebrew  people 
having  been,  by  these  means,  completed,  God  proceeded  to  accomphsh 
his  purpose.  Tliis  was  effected  by  a  miracle  which,  like  all  the  preceding 
ones,  was  calculated  to  inflict  punishment  on  Egypt,  and  to  afford  reli- 
gious confidence  and  knowledge  to  Israel.  On  this  memorable  occasion 
the  Lord  commanded  that  every  family  throughout  all  the  HebreAV  tribes 
should  slay  a  lamb ;  (or,  if  that,  in  any  case,  could  not  be  procured,  a 
kid ;)  this  creature  was  to  be  a  male  of  one  year,  without  blemish.  The 
animal  was  to  be  kept  until  the  fourteenth  of  the  month  Nisan,  when  it 
was  to  be  slain  in  the  evening  of  that  day,  and  the  blood  sprinkled  on 
the  door-posts  and  lintels  of  the  door  of  the  respective  houses.  The 
flesh  of  the  lamb  Avas  then  to  be  roasted,  and  eaten  in  the  night,  with 
bitter  herbs  and  unleavened  bread.  The  manner  of  eating  this  meal  was 
to  be  as  remarkable  and  peculiar  as  the  provision.  All  the  people  were 
to  eat  it,  fully  equipped  for  journeying,  each  having  his  shoes  on  his  feet, 
his  loins  girt,  and  his  staff  in  his  hand ;  and  it  was  to  be  eaten  in  haste. 
All  these  commands  had  been  given,  all  the  necessary  preparation  made, 
and  the  expectation  of  all  the  Israelites  raised  to  the  utmost.  They  had 
sflso,  according  to  the  divine  command,  asked  of  the  Egyptians  gifts,  gold. 


46  INTRODUCTION. 

jewels,  and  raiment ;  and  so  terror-stricken  were  the  inhabitants  of  the 
land,  that  none  refused,  and  the  Israelites  obtained  an  ample  and  peace- 
ful booty,  as  a  just  recompense  for  their  long  and  severe  service.  (See 
Appendix,  note  11.)  All  this  had  been  done.  A  mighty  empire  had 
been  the  subject  of  direct  divine  visitation  until  it  had  become  ashamed 
of  its  A'ain  gods,  and,  earnestly  desiring  the  departure  of  the  Hebrews, 
trembled  in  apprehension  of  further  calamity.  Thus  both  parties  stood 
on  the  memorable  fourteenth  day  of  the  month  Nisan.  That  day  passed 
away,  and,  as  the  darkness  of  night  enshrouded  the  world,  the  door-posts 
of  every  Hebrew  dAvelling  were  sprinkled  with  blood,  and  every  Hebrew 
family  Avas  standing  around  the  roasted  passover,  eating  in  haste  the  ap- 
pointed repast.  At  this  hour  the  angel  of  the  Lord  passes  through  the 
land  of  Egypt,  and  smites  with  instant  death  the  first-born  of  every  family 
and,  of  all  beasts.  On  this,  as  on  other  occasions,  the  Israelites  escaped. 
ISTow,  the  sprinkled  blood  was  their  defense.  Contemplating  the  fearful 
extent  and  frightful  nature  of  this  calamity,  the  mind  is  prepared  for  the 
statement  of  the  inspired  writer :  "  And  Pharaoh  rose  up  in  the  night, 
he,  and  all  his  servants,  and  all  the  Egyptians ;  and  there  was  a  great 
cry  in  Egypt ;  for  there  was  not  a  house  where  there  was  not  one  dead." 
Exod.  xii,  30.  Two  circumstances  contributed  to  make  this  cry  unparal- 
leled :  no  country  in  the  Avorld  was  ever  visited  with  such  a  terrible 
calamity ;  no  people  ever  carried  their  lamentation  for  the  dead  to  such 
an  extent  as  the  ancient  Egyptians. 

Smarting  under  this  plague,  the  people  felt  as  if  all  their  lives  were 
in  eminent  jeopardy,  and  they  said,  "  We  be  all  dead  men."  Verse  33. 
As  no  sovereign  could  resist  the  demand  of  a  people  so  universally 
goaded  to  distraction  by  divine  infliction,  so  the  king  now  freely  and 
fully  allows  the  unconditional  departure  of  the  IsraeUtes, — even  lu-ges 
their  immediate  journeying,  and  solicits  a  blessing  on  himself.  The  peo- 
ple of  Egypt  were  also  urgent  for  their  departure,  regarding  themselves 
in  imminent  peril  until  they  were  gone.  Thus  "  the  children  of  Israel 
journeyed  from  Rameses  to  Succoth,  about  six  hundred  thousand  on 
foot  that  were  men,  besides  children.  And  a  mixed  multitude  went  up 
also  with  them ;  and  flocks,  and  herds,  even  very  much  cattle."  Verses 
37,  38. 

Such  an  emigration  as  this  the  world  never  saw,  but  on  this  occasion. 
On  the  lowest  computation,  the  entire  multitude  must  have  been  above 
two  millions,  and  in  all  probabihty  the  number  exceeded  three  millions. 
(See  Appendix,  note  12.)  Is  the  magnitude  of  this  movement  usually 
apprehended  ?  Do  we  think  of  the  departure  of  the  Israelites  from 
Egypt,  as  of  the  emigration  of  a  number  of  families,  twice  as  numerous 
as  the  entire  population  of  the  principality  of  Wales  ;  or  considerably 
more  than  the  whole  population  of  the  British  metropolis,  (in   1841,) 


INTRODUCTION.  0 

with  all  their  property,  goods,  utensils,  and  cattle  ?  The  collecting  toge- 
ther of  so  immense  a  multitude,  the  arranging  of  the  order  of  their 
march,  the  provision  of  the  requisite  food  even  for  a  few  days,  must, 
under  the  chcumstances,  have  been  utterly  impossible,  unless  a  very 
special  and  overruling  Providence  had  graciously  interfered  to  obviate 
the  difficulties  of  the  case.  To  the  most  superficial  observer,  it  must  be 
evident,  that  no  man,  or  number  of  men,  having  nothing  but  human  re- 
sources, could  have  ventured  to  undertake  this  journey.  Scarcely  any 
wonder  wrought  by  divine  power  in  Egypt  appears  greater  than  this 
emigration  of  a  nation,  when  fairly  and  fully  considered. 

The  Israelites  journeyed  from  Rameses ;  (the  same  as  Goshen,  Gen. 
xlvii,  11;)  but  whether  this  term  here  refers  to  the  district,  or  to  the 
store-city  of  the  same  name,  which  the  Hebrews  built  for  Pharaoh  in  or 
near  this  province,  cannot  be  clearly  ascertained.  From  this  place  they 
formed  a  body  as  regular  as  circumstances  would  permit,  and  traveled 
to  Succoth.  One  important  fact  respecting  this  journey  is  specially  no- 
ticed by  the  inspired  writer.  The  day  on  which  the  Israelites  left 
Egypt  exactly  completed  four  hundred  and  thirty  years  from  the  time 
when  Abraham  entered  Canaan,  thus  completing  with  the  utmost  exact- 
itude the  appointed  period  of  time.  (See  Appendix,  note  13.)  From 
the  manner  in  which  this  fact  is  mentioned,  it  appears  sufficiently  evi- 
dent that  the  suffermg  descendants  of  Abraham  had  very  special  regard 
to  the  promise  which  Jehovah  had  given  to  their  great  progenitor. 
Probably,  possessing  detailed  information  which  has  not  come  down  to 
us,  they  had  long  looked  forward  to  this  day  ;  and,  lo  !  it  is,  by  the  im- 
mediate interposition  of  God,  made  the  precise  period  of  theb  deliver- 
ance. 

At  Succoth  the  Israelites  not  only  rested,  but  baked  unleavened  cakes 
of  the  dough  which  had  been  prepared  before  they  left  Goshen  ;  and 
hence  they  pursued  their  march  to  Etham,  which  was  situated  on  the 
edge  of  the  wilderness.  It  appears,  therefore,  that  hitherto  the  route 
taken  was  in  an  easterly  direction,  from  the  east  bank  of  the  Nile  to- 
ward the  Isthmus  of  Suez.  In  this  journey,  however,  it  must  be  spe- 
cially noted,  that  they  were  not  left  to  human  sagacity  or  dhection : 
"  The  Lord  went  before  them  by  day  in  a  pillar  of  a  cloud,  to  lead  them 
the  way ;  and  by  night  in  a  pillar  of  fire,  to  give  them  light ;  to  go  by 
day  and  night."  Exod.  xiii,  21.  This  cloud  afforded  all  the  host  of  Is- 
rael a  visible  proof  of  the  presence,  guidance,  and  protection  of  their 
divine  King.  He  was  their  Leader.  It  probably  appeared  to  rest  on 
the  whole  multitude  of  Israel,  and  thence  stretched  sufficiently  in  ad- 
vance to  duect  their  way,  and  at  night  covered  their  rear  with  the  ap- 
pearance of  flaming  fire.  Hence  the  Psalmist  says,  "  He  spread  a  cloud 
for  their  covermg,"  Psalm  cv,  39  ;  and  the  apostle,  They  "were  bap- 


48  INTRODUCTION. 

tized  in  the  cloud."  1  Cor.  x,  2.  In  this  manner,  thus  divinely  over- 
shadowed and  defended,  the  multitude  of  Israel  left  Etham  ;  but  here 
not  only  did  the  cloud  indicate  an  alteration  of  the  course,  but,  as  if  to 
explain  and  enforce  this,  "  the  Lord  spake  unto  Moses,  saying,  Speak 
irnto  the  children  of  Israel,  that  they  turn  and  encamp  before  Pi-hahi- 
roth,  between  Migdol  and  the  sea,  over  against  Baal-zephon :  before  it 
shall  ye  encamp  by  the  sea."  Exod.  xiv,  1,  2.  In  their  march  hitherto 
they  appear  to  have  taken  the  direct  route  to  the  wilderness,  in  perfect 
consistency  with  the  original  request  which  Moses  preferred  to  Pharaoh  : 
they  were  therefore  now  arrived  at  that  neck  of  land  which  runs  be- 
tween the  indentations  of  the  Mediterranean  Sea  on  the  one  hand,  and 
the  Red  Sea  on  the  other.  In  taking  their  way  over  this  isthmus  they 
appear  to  have  kept  as  near  the  head  of  the  Red  Sea  as  possible.  This 
course  enabled  them  to  march  directly  for  Canaan,  or,  having  passed 
the  head  of  the  Red  Sea,  to  turn  to  the  south,  and  take  their  way  on 
the  eastern  bank  of  the  Gidf,  through  the  wilderness  of  Sinai.  This 
appears  to  have  been  the  expectation  of  Moses  and  of  the  people.  But, 
instead  of  carrying  out  this  apparent  purpose,  they  are  commanded  to 
turn  :  they  did  so ;  and  thus,  instead  of  rounding  the  head  of  the  Red 
Sea  near  Suez,  they  reach  its  banks  about  thirty  miles  farther  south, 
where  they  were  placed  in  a  position  of  great  apparent  danger,  being 
quite  hemmed  in  by  the  moimtains,  the  desert,  and  the  sea. 

It  is  no  objection  to  this  account,  but,  on  the  contrary,  its  highest 
recommendation,  to  say  that  no  human  leader  would  have  adopted  this 
course.  Certainly  not.  But  it  was  taken  for  this  very  purpose, — that 
a  yet  more  signal  display  of  Jehovah's  power  might  be  made'in  the 
pimishment  of  Egypt,  and  the  deliverance  of  Israel. 

Although  the  Hebrews  had  departed,  the  heart  of  Pharaoh  went  after 
them.  The  loss  of  two  millions  of  slaves  would  be  severely  felt ;  and 
this  loss  was  greatly  aggravated  by  recollections  of  the  suflFerings  and 
humiliation  of  Egypt  under  the  successive  plagues.  The  Israelites  were 
consequently  watched,  in  the  first  stages  of  their  journey,  with  mali- 
cious scrutiny  and  detennined  ill-will.  When,  therefore,  it  was  reported 
to  Pharaoh  that  by  the  direction  of  their  course  from  Etham  the  Israel- 
ites were  entangled  in  the  wilderness,  he  immediately  headed  his  army, 
and  speedily  placed  all  the  power  of  Egypt  in  the  rear  of  the  Hebrew 
host.  The  Israelites  now  saw  their  danger,  and  in  an  agony  of  grief 
cried  unto  the  Lord,  and  severely  reproached  Moses  with  having 
brought  them  "  to  die  in  the  wilderness."  The  fault  of  the  Israelites 
on  this  occasion  was  a  want  of  faith  in  God.  (See  Appendix,  note  14.) 
Their  case  was  such  as  justly  to  excite  all  this  apprehension,  if  the  Lord 
had  not  been  their  leader  and  protector.  But  he  carried  out  his  pur- 
pose.    The  cloud  covered  the  rear  of  the  Hebrews,  so  that  the  Egyp- 


INTRODUCTION.  |9 

tians  could  not  come  near  them  all  the  night,  while  Moses  was  com- 
manded to  stretch  out  his  rod  over  the  sea.  Nothing  can  exceed  the 
moral  sublimity  of  this  scene :  the  furious  rage  and  cruel  determination 
of  the  Egyptians ;  the  helpless  condition  and  deep  distress  of  the  whole 
Hebrew  people  ;  the  calm  dignity  of  Moses,  who,  acting  as  the  instru- 
ment of  Jehovah,  wields  the  power  of  the  Almighty.  He  soothes  the 
excited  multitude  with  words  of  peace,  and  promises  of  salvation.  A 
strong  east  wind  blows,  the  waters  of  the  sea  are  divided,  a  pathway  is 
made  through  the  deep,  and  the  host  of  Israel  is  led  over  the  bed  of  the 
sea  as  on  dry  ground,  the  waters  standing  as  a  wall  on  the  right  hand 
and  on  the  left.  Intoxicated  with  envy,  rage,  and  thirst  for  spoil,  the 
army  of  Pharaoh  pursues  in  the  same  manner ;  but  when  all  the  people 
of  Israel  had  reached  the  other  side,  and  they  and  all  their  substance 
Avere  safe,  then  Moses  again,  by  divme  command,  stretched  forth  his 
rod  over  the  sea,  and  it  returned  to  its  natural  state,  overwhelming  all 
the  pride  of  Egypt,  and  destroying  every  man  of  the  army  in  the 
mighty  deep. 

The  immediate  effect  of  this  astonishing  event  was,  the  safety  of  the 
Israelites.  If  they  had  pursued  any  other  course,  as  it  would  have 
been  possible  at  any  time  for  the  king  of  Egypt  to  have  pursued  them, 
so  a  dread  of  his  doing  so  might  for  years  have  haunted  the  minds  of 
the  Hebrew  people,  and  terrified  them  in  the  course  of  their  wandering 
career.  This  signal  interposition  destroyed  this  apprehension :  with  the 
death  of  the  Egyptian  army  perished  every  probability  of  fm-ther  injury 
from  that  nation. 

Another  consequence  of  this  miraculous  salvation  would  be,  the  pos- 
session of  great  spoil,  especially  in  Aveapons  and  armor.  The  flower  of 
Pharaoh's  army,  the  chivalry  of  Egypt,  as  they  lay  on  the  shores  of  the 
Red  Sea,  would  furnish  the  Israelites  with  a  very  valuable  and  easily 
acquired  booty,  and  one,  too,  of  which,  in  respect  of  their  future  destiny, 
they  stood  in  great  need. 

A  further  result  of  this  display  of  divine  power,  is  to  be  traced  in  the 
future  progress  of  the  elect  nation.  It  did  much  in  this  respect,  by 
impressing  the  Israelites  with  a  conviction  of  the  goodness  and  power  of 
their  Lord  Jehovah.  If  any  event  could  have  effectually  rebuked  their 
unbelief,  and  raised  in  every  heart  a  strong  and  steady  faith  in  God, 
surely  this  miraculous  dehverance  would  have  done  it.  Nor  do  all  their 
future  waywardness  and  murmuring  prove  that  it  had  not  a  very 
salutary  and  powerful  effect.  It  also  did  much  to  facilitate  the  future 
progress  of  the  Hebrews,  by  magnifying  the  mighty  power  of  Jehovah 
in  the  estimation  of  all  surrounding  nations.  When  our  rationalistic 
divines  discover  a  way  in  which  this  event  might  have  happened  under 
the  operation  of  merely  natural  causes,  and  refer  to  some  uncommon 

4 


50  INTRODUCTION. 

recession  of  the  tide,  or  other  happy  accident,  as  means  by  wliich, 
without  a  miracle,  the  escape  of  Israel  and  the  ruin  of  Egypt  might 
have  taken  place,  they  would  do  -well  to  consider,  if  it  were  so,  how, 
without  a  still  greater  miracle,  all  the  surrounding  nations  at  this  time, 
and  for  generations  afterwards,  were  so  strongly  impressed  with  the 
marvelous  character  of  this  event.  So  deep  and  wide-spread  was  the 
conviction  that  this  was  a  miracle  of  the  highest  order,  a  glorious  display 
of  infinite  power,  a  clearer  revelation  of  the  might  of  God  than  the 
world  had  ever  before  seen,  that,  forty  years  afterward,  kings  trembled 
on  their  thrones  at  the  recollection  of  the  cii-cimistance  ;  and,  what  is  yet 
more  remarkable,  a  poor  private  woman  in  a  small  town  on  the  banks  of 
the  Jordan  could  say,  forty  years  after  the  exodus,  "  I  know  that  the 
Lord  hath  given  you  the  land,  and  that  your  terror  is  fallen  upon  us, 
and  that  all  the  inhabitants  of  the  land  faint  because  of  you.     For  we 

HAVE  HEARD  HOW  THE  LoRD  DRIED  UP  THE  WATER  OF  THE  ReD  SeA 

FOR  Tou,  when  ye  came  out  of  Egypt.  And  as  soon  as  we  had  heard 
these  tilings,  our  hearts  did  melt,  neither  did  there  remain  any  more 
courage  in  any  man,  because  of  you :  for  the  Lord  your  God,  he  is 
God  in  heaven  above,  and  in  earth  beneath."  Joshua  ii,  9-11,  The 
entire  history  of  the  world  refutes  the  assumption,  that  a  fortunate  acci- 
dent could  have  produced  such  an  extensive  and  enduring  impression  of 
wonder  and  of  awe  as  this.  Nor  could  anything  have  contributed  more 
effectually  to  promote  the  future  success  of  the  Hebrew  cause,  than 
their  deep  and  settled  conviction  that  they  were  the  elect  people  of 
Almighty  God,  and  specially  aided  by  his  infinite  power. 

All  these  results  were  contemplated  at  the  time,  of  which  the  follow- 
ing magnificent  verses  afford  ample  proof : — 

"I  will  sing  imto  the  Loed,  for  lie  liatli  triumphed  gloriously: 
The  horse  and  his  rider  hath  he  thrown  into  the  sea. 
The  Lord  is  my  strength  and  song, 
And  is  become  my  salvation  : 
He  is  my  God,  and  him  will  I  extol ; 

My  father's  God,  and  him  wUl  I  exalt  * 

Mighty  in  battle  is  the  Lord  ;  the  Lord  is  his  name. 
Pharaoh's  chariots  and  his  host  hath  he  cast  into  the  sea : 
His  chosen  captains  also  are  drowned  in  the  Red  Sea. 
The  depths  have  covered  them : 
They  sank  down  to  the  bottom  as  a  stone. 
Thy  right  hand,  0  Lord,  is  become  glorious  in  power : 
Thy  right  hand,  0  Lord,  hath  dashed  in  pieces  the  enemy. 
And  in  the  greatness  of  thine  excellency  thou  hast  overthrown  those  who  rose  up 

against  thee : 
Thou  sentest  forth  thy  wrath,  which  consumed  them  as  stubble. 
And  with  the  blast  of  thy  nostrils  the  waters  were  gathered  together : 
The  floods  stood  upright  as  a  heap, 
And  the  depths  were  congealed  in  the  heart  of  the  sea. 
;  The  enemy  said,  I  will  pursue,  I  will  overtake, 

4* 


INTRODUCTION,  §1 

I  will  divide  the  spoil ;  my  desire  shall  he  satisfied  upon  them ; 

I  will  draw  my  sword ;  my  hand  shall  destroy  them. 

Thou  didst  blow  with  thy  wind,  the  sea  covered  them : 

They  sank  as  lead  in  the  mighty  waters. 

Who  is  like  unto  thee,  O  Lord,  among  the  mighty  ones  ? 

Who  is  like  thee,  glorious  in  holiness, 

To  be  praised  with  reverence,  doing  wonders? 

Thou  stretchedst  out  thy  right  hand,  the  earth  swallowed  them. 

Thou,  in  thy  mercy,  hast  led  forth  the  people  whom  thou  hast  redeemed ! 

Thou  hast  guided  them  in  thy  strength  imto  thy  holy  habitation. 

The  people  shall  hear,  and  be  afraid ; 

Sorrow  shall  take  hold  on  the  inhabitants  of  Palestina, 

Then  the  dukes  of  Edom  shall  be  amazed  ; 

The  mighty  men  of  Moab,  trembling,  shall  take  hold  upon  them  ; 

All  the  inhabitants  of  Canaan  shall  melt  away. 

Fear  and  dread  shall  fall  upon  them  ; 

By  the  greatness  of  thine  arm  they  shall  be  as  still  as  a  stone ; 

Till  thy  people  pass  over,  0  Lord, 

Till  the  people  pass  over,  whom  thou  hast  purchased. 

Thou  shalt  bring  them  in,  and  plant  them  in  the  mountain  of  thine  inheritance, 

In  the  place,  0  Lord,  which  thou  hast  made  for  thee  to  dwell  in ; 

In  the  sanctuary,  0  Lord,  which  thy  hands  have  established. 

The  Lord  shall  reign  forever  and  ever." 

Thus  sang  Moses  and  the  emancipated  Hebrews,  wlien  they  breathed 
the  sweet  air  of  heaven  as  freemen,  on  the  banks  of  the  Red  Sea,  and 
saw  their  proud  and  cruel  oppressors  lying  dead  on  the  shore ;  while 
Muiam  and  her  female  associates  joined  in  the  chorus  :— 

"  Sing  ye  to  the  Lord  ;  for  he  hath  triumphed  gloriously : 
The  horse  and  his  rider  hath  he  thrown  into  the  sea." 

The  glorious  issue  of  this  contest  is  worthy  of  very  serious  attention, 
not  only  as  a  fulfillment  of  divine  promise,  but  also  as  a  wonderful 
accomplishment  of  Scripture  prophecy.  When  Abraham  was  an  old 
and  childless  man,  the  Lord  had  said  unto  him,  "  Know  of  a  surety  that 
thy  seed  shall  be  a  stranger  in  a  land  that  is  not  theirs,  and  shall  serve 
them ;  and  they  shall  afflict  them  four  hundred  years ;  and  also  that 
nation,  whom  they  shall  serve,  will  I  judge :  and  afterward  shall  they 
come  out  with  great  substance."  Gen.  xv,  13,  14.  How  strange  and 
contradictory  to  the  usual  course  of  events  does  all  this  appear  !  Yet 
how  strictly  and  literally  was  all  fulfilled !  Abraham  and  his  sons  were 
strangers  in  a  land  that  was  not  theirs  :  this  fact  is  indubitably  attested 
by  the  purchase  of  a  single  field  in  which  to  bury  their  dead.  For 
generations  such  was  their  condition.  But,  beyond  this,  the  seed  of 
Abraham  were  to  serve  a  strange  nation.  It  has  been  seen  how  fully 
this  was  fulfilled.  They  did,  indeed,  serve  with  rigor,  and  were  made 
to  drink  deep  of  the  cup  of  affliction.  But  God  had  said,  "  That  nation 
I  will  judge  ;"  and  what  judgments  of  God  sm-passed  those  wrought  in 
the  field  of  Zoan  and  at  the  Red  Sea  ?     What  a  glorious  commentary 


52  INTRODUCTION. 

on  this  prophecy  is  the  history  of  the  exodvis !  Jehovah  did  indeed 
pour  his  judgments  upon  Egypt,  and  Israel  left  that  land  with  "  great 
substance."  What  a  strange  anomaly  is  this  whole  case  !  An  afflicted 
and  enslaved  people  leaving  the  land  of  their  oppression,  in  defiance  of 
their  oppressors,  yet  Avithout  war  or  violence,  and  enriching  themselves, 
and  spoiling  their  tyrant  masters  by  the  act !  All  this  the  prediction 
seemed  to  require,  and  all  this  the  history  amply  details.  As  if  to  set 
forth  this  remarkable  fact  with  the  greatest  prominence,  full  infonnation 
is  given  respecting  the  wealth  of  the  Israelites  immediately  after  the 
exodus ;  and  this,  after  two  centuries  of  vassalage,  accompanied  by  an 
unexampled  increase  of  population,  both  of  which  might  be  expected  to 
diminish  individual  property. 

The  object  of  this  introductory  chapter  has  been  thus  completed.  It 
has  been  shown,  that  Jehovah  called  Abraham  and  his  seed  into  special 
covenant  with  himself ;  that  to  this  patriarch  he  gave  explicit  promises 
that  his  descendants  should  be  a  great  and  favored  nation.  The  deve- 
lopment of  this  purpose  has  passed  tmder  our  review ;  and,  on  closing 
the  investigation,  the  most  signal  impression  arising  from  the  whole  is  a 
deep  sense  of  the  magnitude  of  the  interpositions  of  God  in  the  affairs  of 
man.  The  checkered  career  of  Abraham, — the  quiet  life  of  Isaac, — the 
various  and  complicated  circumstances  in  the  history  of  Jacob, — the  still 
more  varied  and  painful  vicissitudes  of  his  descendants,  important  and 
interesting  in  themselves, — are  rendered  a  thousand-fold  more  so,  by 
their  uniform  relation  to  the  great  purpose  of  God,  and  their  certain 
(although  sometimes  imperceptible)  co-operation  in  the  evolution  of  his 
grand  design.  Nor  are  these  purposes  always  effected  by  the  ordinary 
operation  of  his  providence  :  they  give  a  glorious  exhibition  of  Jehovah. 
The  perfect  goodness,  eternal  truth,  infinite  love,  boundless  compassion, 
unsearchable  wisdom,  and  almighty  power  of  God  are  not  portrayed, 
but  seen  in  action  ;  not  described,  but  heard  speaking  in  the  ordinary 
actions  of  men,  and  directing  the  ways  of  private  life  and  family  circum- 
stance, or  assuming  more  than  angel  power, — controlling  elements, 
working  prodigies,  and  displaying  the  full  power  of  the  divine  arm. 

By  these  wondrous  means,  the  Hebrew  people  rose  up  into  being. 
The  manifestations  of  infinite  prescience  and  infinite  power  fostered  tho 
embryo  creation  of  the  Hebrew  commonwealth.  From  the  vocation  of 
Abraham,  to  the  morning  when  the  emancipated  Israelites  stood  on  the 
banks  of  the  Red  Sea  a  free  people,  the  purposes  of  God  were  in  conti- 
nual operation,  to  raise  up  the  seed  of  Abraham,  in  numbers  and  know- 
ledge, faith  and  freedom,  worthy  of  the  high  position  to  which  they  had 
been  predestinated.  They  stand  before  us,  therefore,  as  a  people  pre- 
pared of  the  Lord,  and  a  people  whose  history  and  religion  were  destined 
(        to  exercise  a  commanding  influence  on  the  whole  world  of  mankind. 


HISTORY  AND  RELIGION  ''ssyf/^'ft-i^- 


THE 


THE    HEBREW    PEOPLE, 


CHAPTER  I. 

THE  HISTORY  OF  THE  HEBREWS  IN  THE  WILDERNESS. 

PECutiAEiTiES  of  Hebrew  Nationality  at  the  Exodus — State  of  the  People — Their  rational 
Expression  of  Joy — Their  Journeying — Marah — Elim — Wilderness  of  Sin — The  Quails 
and  Manna — Miraculous  Supply  of  Water — Amalekites — The  Hebrews  arrive  at  Sinai — 
Glorious  Revelation  of  God — He  delivers  his  Law  to  the  People — Moses  called  up  into 
the  Mount — The  golden  Calf — The  People  punished  and  pardoned — Moses  again  called 
into  the  Mount — The  Levitical  ecclesiastical  Economy  promulged — The  Tabernacle 
and  its  Furniture  prepared — Its  sacred  Service  began  and  divinely  accepted — Sin  and 
Punishment  of  Nadab  and  Abihu — The  People  numbered  and  organized — Their  Order  of 
March — The  People  murmur  for  Flesh — Quails  sent — And  seventy  Prophets  appointed — 
Rebellion  and  Punishment  of  Sliriam — The  Israelites  arrive  at  Kadesh-Bai'uea — The 
Purpose  of  God  in  their  Wandering — Spies  sent  out — The  Object  and  Results  of  their 
Mission — The  existing  Generation  doomed  to  perish  in  the  Wilderness — They  wander 
thirty-eight  Years — The  Return  of  the  Israelites  to  Kadesh — The  Rebellion  of  Korah, 
Dathan,  and  Abiram — Their  miraculous  Pimishment — The  Sin  and  Doom  of  Moses  and 
Aaron — The  Edomites  refuse  Israel  a  Passage  through  their  Country — Death  of  Aaron — 
Plague  of  fiery  Serpents — Conquest  of  two  Kings  of  the  Amorites — Balaam — Sin  and 
Pimishment  of  Baal-peor — Second  Census — Joshua  appointed  the  Leader — Conquest  of 
the  Midianites — The  Death  of  Moses — Order  of  Encampment.  Notes.  Song  of  Moses 
— ^The  Healing  of  the  Waters — Laws  given  at  Marah — Quails — The  Manna  a  Miracle 
— The  smitten  Rock — Amalek — Jethro's  Visit  to  Moses — The  Meekness  of  Moses — Situ- 
ation of  Kadesh — Absurdity  of  rationalistic  Interpretation — Sliriam — The  Sin  of  Moses 
— The  brazen  Serpent — The  Plains  of  Moab — Nimibering  of  the  People. 

Rescued  from  the  house  of  bondage,  and  delivered  from  their 
Egyptian  enemies,  the  Hebrews  appear  before  us,  not  only  as  a 
separate  and  distinct  people,  but  as  an  independent  nation.  With 
a  population  of  two  or  three  millions,  and  a  body  of  six  himdred 
thousand  men  capable  of  bearing  arms ;  possessing  considerable 
wealth  in  flocks  and  herds,  and  also  in  jewels  and  gold ;  they  must 
be  regarded  as  invested  with  all  the  attributes  of  a  political  com- 
munity, independent  of  every  earthly  power,  and  prepared  to  assert 
and  maintain  their  nationality. 

In  these  circumstances  the  Israelites  are  distinguished  by  two 
grand  peculiarities.     Although  they  possessed  numbers,  power,  and 


54  THE  HEBKEW  PEOPLE.         ^ 

wealth,  superior  to  many  of  the  independent  nations  of  that  day, 
they  had  no  country.  Standing  on  the  barren  soil  of  the  deserts 
of  Sinai,  from  whose  rocks  and  sands  no  sustenance  could  possibly 
be  elicited,  they  had  yet  to  obtain  a  territorial  location.  A  country 
had,  indeed,  been  promised  them  by  God,  and  had,  for  ages  pre- 
viously, been  regarded  by  their  forefathers  as  the  divinely  appointed 
inheritance  of  their  posterity ;  and  this  people  had  now  left  Egypt 
under  the  high  hope  of  obtaining  it ;  but  all  this  was  to  be  achieved. 
In  another  respect  they  were  unlike  every  other  people, — they  had 
no  earthly  head,  no  recognized  governor.  Moses  acted  as  their 
chief  magistrate;  but  he  did  not  assume  this  office  as  having  any 
natural  title  or  claim  to  it,  or  as  being  appointed  thereto  by  the 
suffrages  of  the  people ;  but  as  one  who  exercised  authority  in  the 
name,  and  by  the  special  appointment,  of  Jehovah.  Nor  did  Moses 
act  as  one  to  whom  God  had  delegated  the  government  of  this  peo- 
ple, but  rather  as  the  servant  and  representative  of  God,  who  retained 
this  government  in  his  own  hand.  The  Hebrew  commonwealth  was, 
therefore,  from  the  beginning  a  theocracy.  As  they  passed  from 
the  tyrannical  yoke  of  the  Egyptians,  they  were  at  once  regarded  as 
the  specially  elected  people  of  Jehovah.  He  led  them ;  he  was  their 
protection ;  he  gave  them  not  only  their  religious  economy,  but  also 
their  civil  and  political  laws. 

Yet,  although  the  Hebrew  people  at  this  time  had  no  human  go- 
vernor, nor  any  national  constitution,  and  had  just  emerged  from  a 
slavish  vassalage,  it  must  not  be  supposed  that  they  marched  as  an 
unconnected,  disorderly  crovrd,  or  manifested  their  joy  at  this  great 
deliverance  in  unmeaning  ebullitions  of  ecstasy,  licentious  mirth,  or 
wild  and  lawless  action.  They  appear  to  have  possessed  a  simple 
and  perfect  bond  of  union  in  their  family  arrangements  and  con- 
nection. The  people  were  divided  into  tribes,  the  tribes  into  families, 
and  these  were  further  subdivided ;  so  that,  according  to  regular 
family  descent,  the  multitudes  of  the  Hebrew  people  were  arranged 
in  an  orderly  and  systematic  manner.  This  mode  of  arrangement 
not  only  produced  order,  but  created,  what  was  essential  to  its 
maintenance,  gradations  of  rank.  The  hereditary  heads  of  the 
tribes,  according  to  the  well-known  usage  of  patriarchal  life,  exer- 
cised authority  as  princes ;  the  chiefs  of  the  several  families  were 
next  in  subordinate  rank;  and  so  on,  for  the  further  subdivisions. 
Thus  throughout  this  immense  host  a  universally  ramified  paternal 
authority  was  everywhere  exercised,  producing  a  unity  and  order 
which  to  a  great  extent  supplied  the  place  both  of  formal  civil  polity, 
and  regular  military  organization.  This  mode  of  family  arrange- 
ment existed  among  the  Hebrews  whilst  in  Egypt,  and  those  he- 


THE  HEBKEW  PEOPLE.  5S 

reditary  chiefs  were  the  "elders"  -whom  God  commissioned  Moses 
to  address.  Exod.  iii,  16. 

The  manner  in  which  this  people  rejoiced  at  their  deliverance, 
while  it  illustrates  the  orderly  state  of  the  multitude,  also  exhibits 
their  intellectual  and  moral  cultivation.  They  had  escaped  from 
evils  as  weighty  in  aggravated  affliction,  as  humiliating  and  debasing 
in  their  ejBFects,  as  had  ever  pressed  upon  any  people.  This  state 
of  abject  woe  had  continued  so  long,  that  most  of  the  people  delivered 
at  the  exodus  must  have  been  born  into  it,  as  their  inheritance.  "Yet 
how  did  these  men  manifest  their  joy,  after  having  suddenly  obtained 
a  great  accession  of  wealth,  seen  their  tyrant  foes  destroyed,  and 
felt  themselves  restored  to  perfect  freedom  ?  Much  as  is  implied  in 
the  statement,  it  may  be  safely  answered,  that  they  did  so  in  a  man- 
ner worthy  of  the  great  occasion.  Moses  composed  a  thanksgiving- 
ode,  which  the  thousands  of  Israel,  both  men  and  women,  united  in 
singing,  as  they  exulted  in  their  new-born  freedom  on  the  shores  of 
the  Red  Sea.  In  this  noble  piece  of  poetry,  full  of  sublime  thought, 
breathing  deeply  pious  and  grateful  feeling,  and  replete  Avith  en- 
larged views  of  the  consequences  wliich  would  result  from  this  glo- 
rious deliverance,  we  have  an  expression  of  the  mind  of  the  Hebrew 
public  on  this  great  occasion.  (See  Appendix,  note  15.)  As  the  ode 
was  adapted  for  alternate  recitation,  not  only  did  the  men  of  Israel 
shout  forth  their  joy  in  its  sacred  strains,  but  the  women  also,  led 
on  by  iNIiriam,  and  accompanying  their  voices  with  instrumental 
music,  swelled  the  chorus  of  thanksgiving,  and  re-echoed  to  the 
skies, 

"  Sing  to  Jeliovali;  for  he  is  very  greatly  exalted : 
The  horse  and  his  rider  he  hath  cast  into  the  sea." 

Where  in  all  history  do  we  find  a  gi-eat  national  deliverance  so  ap- 
propriately acknowledged  ?  Let  this  public  action  be  tested  by  the 
highest  standard,  in  regard  to  elevated  religious  devotion,  sterling 
intellectual  dignity,  elegant  and  cultivated  taste ;  and  then  let  those 
who  speak  of  these  Hebrews  as  a  horde  of  semi-savages  tell  us  what 
great  public  act  in  the  best  ages  of  Greece  or  Rome  will  bear  a  com- 
parison with  this  grateful  conduct  of  the  redeemed  Israelites.  At 
first  sight,  all  the  dignity  and  intellectual  grandeur  of  this  proceed- 
ing may  be  attributed  to  the  superior  learning  and  mental  cultiva- 
tion of  Moses,  who,  having  been  bred  up  in  the  Egyptian  court, 
may  not  be  regarded  as  a  fair  sample  of  Hebrew  cultivation.  Yet 
it  must  be  remembered,  that  this  poetry  was  not  written  for  the 
purpose  of  parading  the  mental  cultivation  of  the  Israelites  before 
the  world,  but  on  a  great  and  solemn  emergency,  to  guide  the  grate- 
ful effusion  of  their  individual  mind  in  suitable  channels  of  expression 


56  THE  HEBREW  PEOPLE. 

to  Heaven.  It  was,  therefore,  not  only  necessary  that  the  terms  of 
this  splendid  epic  should  be  worthy  of  the  grand  occasion  which 
gave  it  birth,  but  equally  so,  that  they  should  be  exactly  adapted  to 
the  state  of  thought,  feeling,  and  intellectual  calibre  of  the  people 
for  Avhose  use  it  was  written.  And  if  this  were  so,  it  will  follow  that 
the  Hebrews  of  that  day  ought  to  be  regarded,  not  only  as  a  civilized, 
but  also  to  a  considerable  extent  as  an  enlightened  and  cultivated, 
people. 

Having  thus  returned  thanksgiving  to  God  for  their  deliverance, 
and  collected  the  spoil  of  their  enemies,  the  Israelites  pursued  their 
way  thi'ough  the  Avilderness.  From  the  shores  of  the  Red  Sea  they 
journeyed  three  successive  days.  Dm-ing  this  march  the  people 
suffered  greatly  for  want  of  water  ;  and  their  sufferings  were  aggra- 
vated when  they  arrived  at  Marah,  and  found  the  waters  so  bitter 
that  they  could  not  drink  it.  This  led  them  to  murmur  against 
Moses,  and  to  demand  of  him  a  supply  of  this  necessary  element ; 
saying,  "  What  shall  we  drink  ?"  Exod.  xv,  24.  The  impropriety 
and  wickedness  of  this  conduct  is  more  evident  than  the  amount  of 
suffering  which  occasioned  it ;  and  both  should  be  fairly  considered. 
It  may  not,  indeed,  be  impossible  for  us  to  form  a  just  idea  of  the 
magnitude  of  this  affliction.  But  when  it  is  considered  that  this 
immense  host,  consisting  of  men,  women,  and  children,  with  nu- 
merous herds  of  cattle,  had  to  travel  mostly  on  foot  over  a  sandy 
desert,  under  a  burning  sun ;  it  will  be  seen  that  not  only  their  pro- 
perty, but  their  lives,  depended  upon  a  plentiful  supply  of  water. 
After  three  days'  privation,  and  consequent  extreme  suffering,  when 
they  reached  a  station  where  this  natural  beverage  was  found  in 
abundance,  and  promised  an  instant  alleviation  of  all  their  pain, — to 
find  this  so  intolerably  bitter  that  it  was  utterly  useless,  was  enough 
to  try  the  temper  and  excite  the  feeling  of  any  people.  It  is  not 
just  to  regard  the  Israelites  in  this  case  in  comparison  with  those 
troops  of  military  men  who,  in  their  warlike  pursuits,  have  endm*ed 
the  greatest  suffering  Avith  fortitude  and  resignation.  The  Israelites 
were  not  prepared  for  this  endurance  by  discipline :  and,  more  than 
this,  they  had  not  to  bear  it  alone ;  their  aged  and  helpless  parents, 
their  weary  wives  and  famishing  children,  were  alike  partakers  of 
the  pain.  The  intensity  of  the  suffering  can,  therefore,  be  scarcely 
exaggerated.  But  their  eiTor  and  their  sin  lay  in  this, — that,  as 
they  had  so  recently  received  such  miraculous  displays  of  the  power 
of  God  in  their  deliverance  and  protection,  and  as  they  all  knew  that 
they  had  been  guided  in  all  their  Avay,  and  led  to  their  present  posi- 
tion under  the  sacred  cloud,  they  should  have  asked  God  in  humility 
and  faith  for  a  supply  of  their  urgent  and  absolute  wants.     Their 


THE  HEBREW  PEOPLE.  57 

unbelieving  forgetfulness  of  God,  and  their  rebellious  murmuring 
against  Moses,  were  unworthy  of  men  Avho  had  seen  such  gracious 
and  divine  marvelous  interpositions  in  their  behalf;  and  in  their 
circumstances  they  became  open  and  aggravated  sins. 

Moses  did  what  they  should  have  done.  He  "  cried  unto  the 
Lord,"  and  was  heard;  for  the  Lord  directed  him  to  a  tree,  which 
being  cast  into  the  waters,  they  were  made  sweet.  (See  Appendix, 
note  16.)  Thus  were  their  wants  supplied,  and  they  had  another 
proof  that  their  help  was  in  God.  Here  also  the  Lord  made  special 
revelations  for  their  future  guidance,  and  enjoined  strict  and  con- 
stant obedience  as  essential  to  their  safety.  (See  Appendix,  note  17.) 

From  Marah  the  directing  cloud  led  them  to  Elim.  Here  seventy 
palm-trees,  and  twelve  wells  of  water,  afforded  them  great  comfort 
and  refreshment.  After  leaving  Elim,  the  next  encampment  of  im- 
portance was  in  the  wilderness  of  Sin.  They  arrived  at  this  station 
just  one  month  after  they  had  left  Egypt.  And  it  appears  that  by 
this  time  then*  stock  of  provisions  was  exhausted;  for  at  this  station 
the  people  suffered  great  privation,  and  not  only  complained  of  their 
lot,  but  united  in  one  general  expression  of  dissatisfaction  and  dis- 
trust. We  are  told  that  "  the  whole  congregation"  joined  in  it,  and 
said  to  Moses  and  Aaron,  "  Would  to  God  we  had  died  by  the  hand 
of  the  Lord  in  the  land  of  Egypt,  when  we  sat  by  the  flesh-pots, 
and  when  we  did  eat  bread  to  the  full !  for  ye  have  brought  us  forth 
into  this  wilderness,  to  kill  this  whole  assembly  with  hunger."  Exod. 
xvi,  3.  Here  we  have  another  lamentable  manifestation  of  their 
want  of  faith  in  God.  The  intensity  of  their  necessity  and  conse- 
quent suffering  was  certainly  very  great.  And  probably  their  pre- 
sent wants  were  rendered  doubly  distressing  on  account  of  their 
future  prospects.  The  cloud  was  directing  them  toward  a  vast 
expanse  of  barren  wilderness ;  by  what  means,  then,  were  provisions 
to  be  obtained  for  millions  of  people  ?  The  thing  seemed  to  be  utterly 
impracticable ;  to  all  human  appearance,  impossible.  The  people 
saw  this ;  and  hence  the  strong  expressions  of  discontent,  and  the 
gloomy  language  of  despair,  which  pervade  their  complaint. 

The  Israelites  have  been  severely,  and  in  some  respects  unjustly, 
censured  for  their  conduct  on  this  occasion.  In  Egypt,  it  is  highly 
probable  that  they  had  abundance  of  provision.  Now  they  are  des- 
titute :  their  complaint  is  not  a  groundless  or  exaggerated  one  ;  so 
completely  were  their  means  of  sustenance  exhausted,  that  a  miracle 
had  immediately  to  be  wrought,  to  afford  them  a  supply.  In  such 
a  host  great  inconvenience,  if  not  absolute  want,  would  have  been 
felt  before  they  were  brought  to  this  state  of  entire  destitution.  In 
those  circumstances  it  does  not  appear  to  indicate  any  degraded  or 


68  THE  HEBKEW  PEOPLE. 

debased  state  of  mind,  that  they  should  have  preferred  to  die  in 
Egypt,  where  their  wives  and  their  children  had  a  sufficiency  of 
bread.  The  case  was  one  of  a  deeply  trying  and  painful  natui'e :  it 
ought  to  have  elicited  confidence  in  God :  this  was  its  object  and 
end ;  but  their  carnal  minds  and  unbelieving  hearts  sank  under  the 
affliction,  and  they  rebelled  against  the  merciful  purposes  of  God. 
It  has  indeed  been  alleged,  that  they  could  not  have  been  in  a  state 
of  absolute  want,  "  as  they  had  brought  abundance  of  flocks  and 
herds  with  them  out  of  Egypt."  But  this  objection  is  of  no  weight, 
unless  it  can  be  shown  that  these  flocks  were  not  the  private  pro- 
perty of  the  several  chiefs  ;  for  if  they  were,  then  the  great  mass  of 
the  people  might  still  be  destitute.  Besides,  it  must  be  evident 
that,  if  all  the  cattle  had  been  slain  and  given  up  to  the  public,  they 
alone  would  not  have  furnished  wholesome  provisions,  nor  have  long 
averted  the  evil. 

On  this,  as  on  the  former  occasion,  the  Lord  provided  for  the 
wants  of  his  people.  But  the  interposition  here  is  on  a  grander 
scale,  and  of  a  more  permanent  character.  Moses  was  promptly 
informed  of  the  means  which  would  be  used.  The  Lord  said  unto 
him,  "  I  will  rain  bread  from  heaven  for  you."  As  the  leader  of  the 
Hebrews  saw  in  the  murmiu'ings  of  the  people  a  practical  disbelief 
that  God  had  brought  them  out  of  Egypt,  and  had  made  himself  their 
Kiiig  and  their  Protector,  he  introduced  this  great  display  of  divine 
power  and  benevolence  on  their  behalf,  in  a  manner  most  calculated 
to  impress  their  minds  with  its  supernatural  and  gracious  character, 
and  thus,  if  possible,  to  remove  their  remaining  infidelity.  Moses 
directed  Aaron  to  inform  the  people  that  God  had  heard  their  mur- 
murings,  and  to  require  them  to  "  come  near  before  the  Lord.  And 
it  came  to  pass,  as  Aaron  spake  unto  the  whole  congregation  of  the 
children  of  Israel,  that  they  looked  toward  the  wilderness,  and,  be- 
hold, the  glory  of  the  Lord  appeared  in  the  cloud.  And  the  Lord 
spake  unto  Moses,  saying,  I  have  heard  the  murmurings  of  the  chil- 
dren of  Israel :  speak  unto  them,  saying.  At  even  ye  shall  eat  flesh, 
and  in  the  morning  ye  shall  be  filled  with  bread ;  and  ye  shall  know 
that  I  am  the  Lord  your  God."  Exod.  xvi,  9-12.  These  promises 
were  fulfilled.  In  the  evening  a  multitude  of  quails  alighted  around 
the  camp,  and  afforded  them  a  plentiful  supply  of  flesh.  (See  Ap- 
pendix, note  18.)  This  was  evidently  intended  as  a  temporary 
provision  for  their  immediate  wants,  as  the  quails  were  only  found 
on  this  particular  occasion.  On  the  next  morning  the  ground  was 
covered  with  manna,  which  was  intended  as  a  substitute  for  bread, 
and  as  such  to  be  continued,  and  afford  them  the  means  of  subsist- 
ence during  the  whole  of  their  sojourn  in  the  wilderness.     As  might 


THE  HEBREW  PEOPLE.  59 

have  been  expected,  a  fact  so  full  of  interest  as  this  permanent 
miraculous  supply  of  food,  has  induced  a  most  careful  scrutiny  into 
every  particular  contained  in  the  inspired  narrative  of  the  event. 

This  remarkable  substance  fell  with  the  dew  every  morning  ;  and 
when  the  moisture  was  exhaled  by  the  heat  of  the  sun,  the  manna 
appeared  alone,  covering  the  ground  around  the  encampment ;  it  was 
white,  like  hoar-frost,  or  the  "  color  of  bdellium,"  (Num.  xi,  7,)  in 
form  round,  and  about  the  size  of  coriander- seed.  What  the  nature 
of  this  substance  was,  we  are  not  informed ;  but  when  the  Israelites 
saw  it,  and  inquired  what  it  was,  they  were  told  by  Moses,  "  This 
is  the  bread  which  the  Lord  hath  given  you  to  eat."  Exod.  xvi,  15, 
And  they  wer6  commanded  to  gather  a  sufficient  quantity  for  every 
family  at  the  rate  of  an  omer  for  each  individual.  Any  quantity  of 
this  provision  which  was  kept  till  the  following  day,  became  putrid 
and  useless.  So  the  manna  appeared  every  morning,  and  thus  the 
thousands  of  Israel  were  supplied  with  food.  The  miraculous  nature 
of  this  provision  was  clearly  attested  by  the  extraordinary  fact,  that 
while  at  other  times  any  manna  kept  until  the  next  day  became 
useless,  they  were  commanded  on  the  sixth  day  to  gather  a  provision 
for  two  days,  as  none  fell  on  the  Sabbath ;  and  this  remained  over 
the  whole  two  days  perfectly  good.  Respecting  the  taste  of  this 
food,  we  are  told  that  when  first  gathered  it  had  the  flavor  of  honey, 
or  cakes  made  of  flour  and  honey ;  but  that  after  it  became  hard, 
and  was  ground  or  pulverized,  the  taste  of  it  became  like  that  of 
fresh  oil.  A  pot  full  of  manna  was  commanded  to  be  laid  up  before 
the  Lord,  to  remain  a  memorial,  throughout  all  ages,  of  this  won- 
derful interposition.     (See  Appendix,  note  19,) 

It  is  important  to  recognize  the  effect  which  this  daily  repeated 
miracle  was  calculated  to  produce  on  the  public  mind  of  the  Hebrew 
people.  In  itself,  it  must  have  been  regarded  by  the  most  thought- 
less as  a  direct  proof  of  divine  goodness  and  power ;  whilst  those 
who  were  disposed  to  view  it  in  connection  with  the  gracious  pro- 
mises which  had  been  made  to  their  fathers,  and  the  marvelous 
works  which  they  had  previously  seen,  could  scarcely  fail  to  draw 
from  the  whole  a  deep  conviction  of  the  faithfulness  and  compassion 
of  God,  and  the  consequent  certainty  of  their  final  deliverance  and 
exaltation.  On  the  whole,  the  supply  of  manna  was  adapted  to 
suggest  much  serious  reflection,  and  strong  confidence  in  God. 

From  the  wilderness  of  Sin,  the  Hebrews  journeyed  to  Rephidim, 
where  the  people  were  again  distressed  for  want  of  water,  and  again 
vented  their  anger  in  severe  reproaches  against  Moses.  Their  con- 
duct is  here  more  surprising  and  culpable  than  on  any  previous 
occasion.     They  had  seen  the  gracious  interposition  of  God  in  a 


60  THE  HEBREW  PEOPLE, 

similar  exigency ;  they  were  even  now  receiving  their  daily  bread 
in  a  miraculous  manner  from  heaven ;  and  yet,  so  unreasonable  was 
their  spirit,  that  they  said  unto  Moses,  "  Wherefore  is  this  that  thou 
hast  brought  us  up  out  of  Egypt,  to  kill  us  and  our  children  and  our 
cattle  with  thirst  ?"  while  their  violence  of  manner  was  so  great,  that 
Moses  "  cried  unto  the  Lord,  saying,  What  shall  I  do  unto  this  peo- 
ple ?  they  be  almost  ready  to  stone  me."  Exod.  xvii,  3,  4.  How 
much  more  rational,  not  to  say  religious,  would  humble  supplication 
to  God  for  a  supply  of  their  wants  have  been !  Yet  he  deigned  to 
save  them.  "  The  Lord  said  unto  Moses,  Go  on  before  the  people, 
and  take  with  thee  of  the  elders  of  Israel ;  and  thy  rod,  wherewith 
thou  smotest  the  river,  take  in  thine  hand,  and  go.  Behold,  I  will 
stand  before  thee  there  upon  the  rock  in  Horeb;  and  thou  shalt 
smite  the  rock,  and  there  shall  come  water  out  of  it,  that  the  people 
may  drink.  And  Moses  did  so  in  the  sight  of  the  elders  of  Israel." 
Verses  5,  6.  It  is  worthy  of  remark  here,  that  the  miracle  was  not 
wrought  at  Rephidim,  which  does  not  appear  from  the  account  to 
have  been  very  near ;  for,  if  it  had,  in  their  parched  condition,  the 
Israelites  would  have  gladly  accompanied  their  leader  on  this  mis- 
sion. The  account  refers  to  the  selection  of  the  elders,  and  their 
going  to  Horeb,  as  if  it  had  been  some  considerable  distance.  All 
this  appears  to  be  well-established  fact.  Dr.  Wilson  and  Dr.  Ro- 
binson agree  as  to  Rephidim  being  about  a  day's  journey  from 
Sinai,  and  so  situated  that  a  stream  of  water  flowing  from  Horeb 
would  run  directly  to  the  Hebrew  encampment.  How  impressive 
must  the  whole  scene  have  been  !  the  shekinah  of  God  leading  the 
way,  Moses  and  the  elders  following;  the  time  occupied  in  the  jour- 
ney, and  the  consequent  excitement  and  anxiety  of  the  people  ;  the 
smitten  rock,  and  the  torrents  of  water  flowing  over  the  intermediate 
space,  and  rushing  at  God's  command  to  meet  the  wants  and  re- 
fresh the  spirits  of  his  famished  people!  (See  Appendix,  note  20.) 
What  sight  could  affect  the  mind  and  impress  the  heart,  if  this  would 
not  ?  There  was  another  reason  for  making  the  rock  at  Horeb  the 
scene  of  this  miracle.  The  Israelites  were  to  encamp  near  it  at 
their  next  removal,  and  to  remain  in  the  neighborhood  for  a  long 
time.  If,  therefore,  the  water  had  been  elicited  from  a  rock  at 
Rephidim,  another  miracle  would  have  been  required  to  procure  a 
supply  for  the  camp  at  Sinai ;  but  as  the  scene  of  this  wonder  was 
placed  at  the  head  of  the  valley  at  Horeb,  it  provided  a  supply  for 
the  people  during  their  whole  sojourn  in  its  vicinity. 

While  encamped  at  Rephidim,  the  Israelites  had,  for  the  first  time, 
to  defend  themselves  against  a  warlike  aggression  made  on  them  by 
the  Amalekites.  (See  Appendix,  note  21.)    According  to  the  state- 


THE  HEBREW  PEOPLE.  61 

ment  given  in  Deuteronomy  xxv,  17,  18,  tliis  attack  was  charac- 
terized by  consummate  craftiness  and  cruelty.  "  Remember,"  says 
Moses,  "  what  Amalek  did  unto  thee  by  the  way,  when  ye  were  come 
forth  out  of  Egypt ;  how  he  met  thee  by  the  way,  and  smote  the  hind- 
most of  thee,  even  all  that  were  feeble  behind  thee,  when  thou  wast 
faint  and  weary;  and  he  feared  not  God."  The  exact  time  when 
this  incursion  took  place  cannot  now  be  ascertained.  From  the  pas- 
sage just  quoted,  it  appears  probable  that  it  occurred  on  the  arrival 
of  the  Israelites  at  Rephidim,  while  the  main  body  was  engaged  in 
encamping,  and  when  all  were  weary  and  distressed  for  want  of  wa- 
ter. Then,  falling  on  the  rear  of  the  Hebrews,  they  smote  those  who, 
being  feeble,  remained  behind.  Exposed  to  this  danger,  Moses  se- 
lected Joshua,  a  young  man,  whose  piety,  wisdom,  and  courage  had 
already  distinguished  him,  and  commanded  him  to  select  a  body  of 
men,  and  go  out,  and  fight  with  Amalek.  It  appears  that  in  the  first 
aggression  these  invaders  had  inflicted  serious  injury  on  the  Hebrews, 
and  retired :  Moses  therefore  makes  this  arrangement  to  punish  the 
cruel  and  unprovoked  assault,  and  to  prevent  a  repetition  of  it.  In 
accordance  with  the  general  design  of  God  in  the  government  of  his 
people,  it  was  necessary  that  the  Amalekites  should  be  defeated, 
while  it  was  equally  necessary  that  the  victory  should  not  be  regard- 
ed as  the  result  of  Hebrew  prowess.  The  safety  of  the  Israelites  re- 
quired the  first  condition;  and  the  entire  dependence  upon  God, 
which  the  Israelites  were  in  all  respects  taught  to  feel,  rendered  the 
second  essential.  To  meet  this  case,  therefore,  Moses,  with  Aaron 
and  Hur,  went  up  to  the  top  of  the  hill,  while  Joshua  and  his  com- 
pany went  out  to  fight  with  Amalek.  And  there,  in  the  sight  of  all 
the  people,  the  man  of  God  held  up  his  rod  toward  heaven,  and  with 
outstretched  hands  implored  help  from  the  God  of  Israel.  While 
he  remained  in  this  attitude,  Joshua  prevailed ;  but  his  strength  fail- 
ing, and  his  hands  dropping  down,  Amalek  rallied,  and  obtained  the 
advantage.  Seeing  this,  Aaron  and  Hur  placed  Moses  in  a  position 
where  they  could  hold  up  his  hands,  which  they  did  until  the  going 
down  of  the  sun.  So  "  Joshua  discomfited  Amalek  and  his  people 
with  the  edge  of  the  sword."  Exod.  xvii,  13. 

After  this  victory,  the  Lord  pronounced  the  doom  of  this  people, 
and  said  unto  Moses,  "  Write  this  for  a  memorial  in  a  book,*  and 
rehearse  it  in  the  ears  of  Joshua :  for  I  will  utterly  put  out  the  re- 
membrance of  Amalek  from  under  heaven,"  (verse  14 :)  a  denun- 
ciation which  was  afterward  repeated  by  Balaam. 

Immediately  after  the  recital  of  tliis  war,  the  IMosaic  narrative 

*  Yet  commentators  persist  in  saying,  that  the  inscription  of  the  law  upon  the  two  tables 
by  God  was  the  first  writing.  See  Patriarchal  Age.    Preliminary  Dissertation. 


62  THE  HEBREW  PEOPLE. 

informs  us,  that  Jethro,  the  priest  or  prince  of  Midian,  having  "  heard 
of  all  that  God  had  done  for  Moses,  and  for  Israel  his  people,  and 
that  the  Lord  had  brought  Israel  out  of  Egypt,"  came  into  the  wil- 
derness to  Moses ;  bringing  with  him  Zipporah  his  daughter,  the  wife 
of  Moses,  and  her  two  sons ;  who,  although  they  had  accompanied 
Moses  toward  Egypt,  when  he  was  called  of  the  Lord  to  go  there, 
had  all  retm-ned  to  the  house  of  Jethro.  Exod.  xviii.  (See  Appendix, 
note  22.) 

From  Rephidim,  the  directing  cloud  led  the  Israelites  to  Sinai. 
They  arrived  there,  and  encamped  before  the  mountain  on  the  first 
day  of  the  third  month,  or  forty-five  days  from  the  time  of  their  de- 
parture from  Egypt.  This  place  was  destined  to  be  the  scene  of 
the  most  glorious  displays  of  the  Divine  Majesty  which  the  world 
had  ever  witnessed.  If  the  Egyptian  passover  may  be  regarded  as 
the  birth- day  of  the  Hebrew  nation,  when  God  claimed  Israel  for  his 
own  son,  this  may,  with  equal  propriety,  be  observed  as  the  time 
when  the  rising  youth  was  called  into  special  intercourse  with  his 
Father,  and  put  under  a  course  of  instruction  and  discipline  to  pre- 
pare him  for  his  high  destiny.  Here  Jehovah  called  his  elect  peo- 
ple into  covenant  relation  to  himself,  and  gave  them  some  new  reh- 
gious  laws,  which  were  incorporated  into,  and  made  the  basis  of,  a 
complete  scheme  of  civil,  political,  and  ecclesiastical  polity.  As  the 
next  chapter  will  investigate  the  religion  of  this  period,  it  will  only 
be  necessary  at  present  to  notice  the  particulars  which  are  connected 
with  the  history  of  the  Israehtes  dming  these  transactions. 

The  Lord  having  called  Moses,  he  went  up  into  the  mountain,  and 
was  there  commanded  to  speak  thus  unto  the  children  of  Israel :  "  Ye 
have  seen  what  I  did  unto  the  Egyptians,  and  how  I  bare  you  on 
eagles'  wings,  and  brought  you  unto  myself  Now  therefore,  if  ye 
will  obey  my  voice  indeed,  and  keep  my  covenant,  then  ye  shall  be 
a  peculiar  treasure  unto  me  above  all  people :  for  all  the  earth  is  mine. 
And  ye  shall  be  unto  me  a  kingdom  of  priests,  and  an  holy  nation." 
So  Moses  came  down  and  "  called  for  the  elders  of  the  people,  and 
laid  before  their  faces  all  these  words  which  the  Lord  commanded 
him.  And  all  the  people  answered  together,  and  said.  All  that  the 
Lord  hath  spoken  we  will  do.  And  Moses  retui'ned  the  words  of 
the  people  unto  the  Lord."  Exod.  xix.  4-8. 

The  people,  having  thus  accepted  the  terms  of  the  covenant,  and 
pledged  themselves  to  be  obedient  to  the  divine  government,  were 
commanded  on  the  third  day  j;o  purify  themselves,  and  wash  their 
clothes,  preparatory  to  their  witnessing  the  glorious  appearance  of 
Jehovah  on  Sinai.  On  the  third  day  after  this  command  had  been 
given,  the  fifth  day  of  the  month,  and  the  fiftieth  from  their  leaving 


THE  HEBREW  PEOPLE.  63 

Egypt,  Moses  brought  forth  the  people  out  of  the  camp  to  meet  God. 
The  annals  of  the  world  can  scarcely  present  us  with  a  scene  more 
awfully  sublime  than  this.  Bounds  had  been  set  around  the  Mount, 
lest  the  people,  daring  to  approach  too  near  to  the  Divine  Presence, 
should  perish.  Jehovah  descended  upon  Sinai,  and  the  mountain 
trembled  to  its  base,  thick  darkness  and  flaming  fire  gathered  around 
it,  and  the  trumpet  of  God  sounded,  the  earth  quaked,  and  the  whole 
congregation  stood  terror-stricken  before  the  Lord ;  while  Jehovah 
in  a  loud  voice,  speaking  out  of  the  midst  of  the  fire,  gave  unto  the 
people  that  germ  of  all  his  legislation,  the  Decalogue.  So  magnifi- 
cent in  grandeur,  and  at  the  same  time  so  terrible,  were  the  sight  and 
the  sound,  that  even  Moses  exceedingly  feared  and  trembled;  and 
the  people  entreated  that  God  himself  might  speak  to  them  no  more, 
but  that  his  will  might  be  made  known  through  his  servant :  a  prayer 
which  the  Lord  was  pleased  to  hear  and  grant.  It  is  not  possible 
for  us  fully  to  reahze  the  solemn  majesty  of  this  scene ;  the  great  and 
glorious  Jehovah  announcing  his  will  to  his  own  selected  people, 
without  any  intervening  medium,  surrounded  by  such  fearful  evi- 
dences of  liis  greatness  and  power,  that  the  loftiest  intellect  and  the 
most  exalted  piety  trembled  in  his  presence,  and  entreated  that  some 
means  of  access  to  the  Deity,  more  suitable  to  the  frailty  of  humanity, 
might  in  future  be  vouchsafed. 

After  this  transaction  the  Lord  delivered  unto  Moses  an  important 
portion  of  judicial  law,  principally  relating  to  civil  duties.  Exodus 
xxi-xxiii.  On  the  natm'C  and  tendency  of  these  requirements  it  is 
not  necessary  to  remark,  further  than  that  the  revelation  of  this  poli- 
ty fully  confirms  what  has  been  said  respecting  the  theocratic  form  of 
the  Hebrew  government.  As  God  was  their  King,  he  prescribed  their 
laws ;  not  merely  such  as  related  to  religion,  but  those  also  which  re- 
spected their  civil  and  political  economy.  This  being  done,  the  Lord 
called  Moses  to  come  up  unto  him  in  the  Mount,  and  commanded 
Aaron,  Nadab,  and  Abihu,  and  seventy  of  the  elders  of  Israel,  to 
worship  at  a  distance.  On  this  occasion  Moses  returned  and  "  told 
the  people  all  the  words  of  the  Lord,  and  all  the  judgments :  and  all 
the  people  answered  with  one  voice,  and  said.  All  the  words  which 
the  Lord  hath  said  will  we  do."  Exod.  xxiv,  3.  And  Moses  lorote 
all  the  words  of  the  Lord,  that  they  might  be  preserved  in  all  their 
integrity. 

Afterward  Moses,  Aaron,  Nadab,  and  Abihu,  and  the  seventy  el- 
ders, were  again  called  up  into  the  Mount ;  and  unto  them  was  grant- 
ed an  illustrious  vision  of  the  majesty  and  glory  of  God.  It  is  ex- 
tremely difficult  to  give  any  exact  and  consistent  interpretation  of 
all  the  terms  used  in  this  description,  Exod.  xxiv.  9-11 ;  yet  one 


64  THE  HEBEEW  PEOPLE. 

thing  is  certain, — there  was  no  visible  representation  of  Deity ;  they 
"  saw  no  manner  of  similitude."  Deut.  iv,  15.  This  glorious  revela- 
tion having  terminated,  Moses  was  called  to  go  farther  up  into  the 
Mount,  to  the  presence  of  the  Divine  Glory.  He  therefore  com- 
manded Aaron  and  the  elders  to  return,  and  take  the  oversight  of 
the  people ;  and,  with  Joshua,  he  ascended  farther  up  into  the  moun- 
tain. In  the  brevity  of  this  part  of  the  narrative  some  obscurity  ex- 
ists ;  but  the  most  probable  interpretation  appears  to  be,  that  Moses 
took  Joshua  with  him  until  he  reached  that  part  of  the  Momit  which 
was  covered  with  the  cloud,  and  that  they  tarried  there  six  days  to- 
gether ;  after  which,  Jehovah  called  Moses  to  come  up  unto  the  seat 
of  his  glory ;  Moses,  leaving  Joshua  at  this  place,  obeyed  the  call, 
and  went  up  alone  unto  the  Divine  Presence,  where  he  remained  forty 
days.  During  this  time,  the  Lord  communicated  to  Moses  the  sub- 
stance of  that  ecclesiastical  economy  which  was  intended  to  be  the 
distinguishing  feature  of  the  Jewish  nation. 

While  Moses  was  thus  engaged,  the  Israelites,  (who  from  below 
saw  the  Mount  enveloped  in  flame,)  six  weeks  having  elapsed  since 
he  had  left  them,  began  to  despair  of  his  return.  They  therefore  as- 
sembled themselves  together,  and  came  to  Aaron,  and  urged  him  to 
make  them  "  a  god"*  to  go  before  them.  He,  so  far  as  the  narrative 
informs  us,  complied  without  remonstrance  or  hesitation ;  and  having 
obtained  their  ornaments  of  gold,  of  this  metal  he  made  a  molten 
calf,  and  built  an  altar,  and  proclaimed  the  following  day  as  a  feast 
unto  Jehovah.  On  this  occasion  the  people  arose  early,  oflFered  bui-nt- 
offerings  and  peace-offerings;  and  having  "sat  down  to  eat  and 
drink,"  they  "  rose  up  to  play."  Exod.  xxxii,  6. 

There  is  perhaps  no  historical  incident  in  the  whole  annals  of  the 
Hebrew  nation  which  presents  greater  difficulties  than  this.  As,  how- 
ever, the  investigation  of  this  subject  belongs  to  the  next  chapter,  it 
will  be  sufficient  here  to  call  attention  to  the  astonishing  fact,  that 
while  the  awful  voice  of  God,  which  had  enjoined  them  not  to  make 
to  themselves  any  graven  image,  and  at  the  sound  of  which  every  heart 
had  quailed,  was  still  tinghng  in  their  ears,  this  flagrant  act  of  trans- 
gression was  perpetrated. 

The  melancholy  intelligence  of  this  great  declension  was  commu- 
nicated by  God  to  Moses ;  and  he  was  sent  down  to  them  with  the 
two  tables  of  stone  containing  the  law,  the  workmanship  of  God,  in 
his  hand.  Having  come  down  to  the  side  of  the  Mount,  where  Joshua 
waited  for  him,  he  descended  with  him  toward  the  congregation.  As 
they  went,  they  heard  the  sound  of  a  tumult :  this  Joshua  supposed 
to  be  the  sound  of  war;  but  Moses,  divinely  informed  of  what  had 

«  So  Geddes,  Booth,  and  Rosenmiiller  render  it. 


THE  HEBREW  PEOPLE.  65 

taken  place,  corrected  his  error.  Yet,  although  he  had  been  so  fore- 
warned, and  notwithstanding  the  great  meekness  of  his  temper,  no 
sooner  did  Moses  come  near  enough  to  see  the  golden  calf,  and  the 
people  dancing  and  singing  before  it,  than,  angry  at  this  flagrant  vio- 
lation of  divine  law,  he  cast  the  tables  from  his  hands,  and  brake  them 
in  pieces  beneath  the  Mount.  He  then  took  the  golden  calf  and 
bm-nt  it  in  the  fire,  and  gi-ound  it  to  powder,  and  mixed  it  with  water, 
and  made  the  children  of  Israel  drink  of  it.  After  the  destruction 
of  the  idol,  he  summoned  those  who  were  on  the  Lord's  side  to  attend 
him.  All  the  Levites  having  obeyed  the  call,  he  sent  them  through- 
out the  camp  to  slay  those  who  had  been  most  guilty  in  this  trans- 
action ;  and  about  three  thousand  men  were  then  destroyed. 

Throughout  the  whole  of  this  case,  Moses  acted  in  a  manner  the 
most  noble  that  can  be  conceived.  When  Jehovah  threatened  to  de- 
stroy the  Israelites  for  their  sin,  and  to  make  of  him  a  great  nation, 
the  pious  and  patriotic  man  showed  that  his  devotedness  to  God,  and 
his  love  for  his  people,  influenced  him  far  above  all  personal  or  fami- 
ly considerations.  He  preferred  the  Divine  honor  and  glory  to 
any  personal  aggrandizement ;  and  was  so  deeply  concerned  for  his 
offending  brethren,  that  he  never  ceased  to  intercede  on  their  behalf, 
until  Jehovah  graciously  promised  to  continue  unto  them  his  presence 
as  heretofore. 

The  Lord  having  pardoned  the  sin  of  his  people,  Moses  was  again 
called  up  into  the  Mount  with  two  new  tables,  on  which  he  wrote  the 
ten  commandments  from  the  dictation  of  God.  On  this  occasion  he 
received  various  other  laws,  and  was  favored  with  a  further  and 
more  glorious  manifestation  of  Jehovah ;  which  had  such  an  effect 
upon  his  countenance,  that  when  he  came  down  his  face  shone  so 
brightly  that  Aaron  and  the  elders  feared  to  come  near  him,  and  he 
put  on  a  veil  while  he  conversed  with  them.  On  this  second  occa- 
sion also,  Moses  was  in  the  Mount  with  God  forty  days. 

Immediately  after  his  descent  from  Sinai  the  second  time,  Moses 
proceeded  to  carry  into  effect  the  divine  commands  respecting  the 
ecclesiastical  apparatus  and  polity,  concerning  all  which  he  had  been 
fully  informed  in  the  Mount.  Although  all  the  erections  included 
in  this  scheme  were  temporary,  and  adapted  to  be  taken  down  and 
carried  from  place  to  place,  and  then  again  to  be  raised  as  the  camp 
was  removed  from  one  place  to  another;  yet,  when  the  numerous 
utensils  and  requisites  are  considered, — the  preparation  of  the  taber- 
nacle and  its  court,  the  ark,  and  other  provision  for  the  most  holy 
place,  the  laver,  altar,  and  other  necessaries  for  sacrifice,  ablution, 
and  the  various  requirements  of  the  ceremonial  law ;  the  vestments, 
and  other  ornaments  for  the  priests, — it  will  be  acknowledged  that 

5 


66  THE  HEBREW  PEOPLE. 

the  work  was  one  of  groat  extent  and  magnitude,  especially  when  avo 
remember  that  the  people  had  just  emerged  from  the  most  debasing 
slavery,  and  were  locating  temporarily  in  a  desert. 

With  respect  to  the  necessary  provision  for  the  work,  the  sanctua- 
ry of  God  and  its  furniture  were  not  to  be  made  of  common  or  mean 
materials.  These  emblems  and  figures  of  "  things  in  the  heavens'* 
were  to  be  composed  of  gold  and  silver :  brass  in  abundance  was  re- 
quired, as  well  as  various  precious  stones,  valuable  wood,  costly  3\T,rns, 
skins,  and  numerous  other  articles.  Yet  the  people  possessed  all 
that  was  necessary,  and,  when  appealed  to  by  JNloses,  gave  willingly 
until  everything  required  for  this  great  work  was  placed  at  the  dis- 
posal of  their  chief. 

It  may  be  desirable  to  form  some  idea  of  the  value  of  these  con- 
tributions. The  particulars  are  generally  stated,  Exod.  xxv,  3-7 ; 
and  afterward  more  fully  detailed,  chap,  xxxv;  and  the  amount  is 
also  given  as  a  Avhole,  chap,  xxxviii.  21,  &c.  From  these  different 
accounts  it  appears,  that  half  a  shekel  of  silver  Avas  levied  on  every 
man  above  twenty  years  of  age ;  besides  which,  every  one  who  Mas  so 
inclined  made  voluntar}^  offerings.  INIoses  assembled  the  congrega- 
tion, (xxxv,  4,)  and  mentioned  what  classes  of  articles  would  be  need- 
ed for  the  work  of  the  tabernacle ;  and  those  persons  who  possessed 
any  of  the  articles  needed,  offered  liberally,  so  that  more  than  enough 
was  soon  obtained,  and  jNIoses  forbade  anything  further  to  be  brought, 
xxxvi,  6-7.  The  articles  required  varying  considerably  in  character 
and  value,  there  was  room  for  almost  every  person  to  testify  his  zeal 
by  some  offering  or  other.  The  wealth}^  could  bring  precious  stones 
and  gold,  while  the  poorer  class  might  fm-nish  the  skins,  and  the  hair 
of  goats.  The  women,  it  appears,  (xxxv,  26,)  exerted  themselves  in 
spinning  the  goats'  hair  for  the  tent  coverings,  as  women  do  to  this 
day  in  the  encampments  of  the  Bedouin  Arabs. 

"The  statement  in  chap,  xxxviii,  2-4-31,  is  very  valuable,  as 
enabling  us  to  form  some  idea  of  the  expense  of  this  costly  fiibric. 
It  is  there  said  that  the  gold  weighed  29  talents  and  730  shekels ; 
the  silver,  raised  by  a  poll-tax  of  half  a  shekel,  was  100  talents  and 
1,775  shekels ;  and  the  brass,  (more  probably  copper,)  70  talents 
and  2,400  shekels.  This  enables  us  to  fonn  the  following  calculation, 
estimating  the  talent  of  3,000  shekels  at  152lbs.  troy  weight : — 

Gold,  fit  .£-t  per  ounce i:i7.'),4G0    0    0 

Silver,  .at  5*.  per  ounce 37,721  17     G 

Brass,  (or  copper,)  at  Is.  3d.  per  lb.  avoirdupois 1.^8    G    0 

Total £213,320    3    6 

"Now  we  have  to  consider  that  this  is  the  value  of  only  the  raw 
material  of  the  metals  employed  in  the  structure  of  the  tabernacle  j 

5* 


THE  HEBREW  PEOPLE.  G7 

and  when  we  add  the  value  of  the  wood,  the  curtains,  the  dress  of 
the  hi;5h  priest,  with  its  breast-plate  of  precious  stones,  the  dresses 
of  the  common  priests,  and  the  Avorkmanship  of  the  whole,  it  must 
be  considered  a  moderate  estimate,  if  we  regard  the  total  expense 
of  this  fabric  as  not  less  than  X'250,000." — Kittd's  Illustrated  Com- 
mentarij. 

In  Western  Asia  at  present  the  precious  metals  have  a  much 
higher  actual  value  than  in  Europe.  This  might  not  have  been  the 
casein  ancient  times,  when  we  are  told  that  gold  and  silver  abounded 
in  Arabia  and  Egypt.  Yet,  however  this  may  be,  the  contribution 
of  so  much  valuable  metal,  in  addition  to  other  costly  benefactions, 
proves  that  the  people  possessed  very  considerable  substance. 

But  the  construction  of  the  tabernacle,  and  of  its  various  and  ( 
costly  furniture,  not  only  shows  the  wealth  of  the  Israelites ;  it  also  , 
proves  that  they  possessed  a  thorough  knowledge  of  the  useful  and  ' 
elegant  arts.     Making  every  allowance  for  the  special  inspiration 
of  Bezalecl  and  Aholiab,  who  were  thus  qualified  for  devising  curi- 
ous works,  and  for  working  in  gold,  silver,  and  brass,  and  for  cutting 
and  setting  precious  stones  and  carving  in  wood ;  it  must  be  evident 
to  the  most  superficial  reader,  that  the  ordinary  operations  of  work- 
ing in  wood  and  metals,  of  spinning,  weaving,  and  dyeing,  must 
have  been  familiar  to  the  people  at  large.     All  the  handicraft  arts 
must  have  been  practiced ;  and  the  community  who  in  the  wilder- 
ness could  execute  such  works,  must  have  been  qualified  to  take  a 
respectable  position  amongst  the  civilized  nations  of  the  earth. 

The  commandments  of  Jehovah  respecting  the  tabernacle  and  its 
furniture,  and  the  appointment  and  consecration  of  the  priests, 
having  been  obeyed,  and  the  sacred  things  having  been  consecrated 
by  blood,  "  Moses  and  Aaron  went  into  the  tabernacle  of  the  con- 
gregation, and  came  out,  and  blessed  the  people :  and  the  glory  of 
the  Lord  appeared  unto  all  the  people.  And  there  came  a  fire  out 
from  before  the  Lord,  and  consumed  upon  the  altar  the  burnt- offering 
and  the  fat :  which  when  all  the  people  saw,  they  shouted,  and  fell 
on  their  faces."  Lev.  i.x,  23,  24.  Thus  was  obedience  to  the  revealed 
will  of  God  acknowledged  and  honored. 

But,  immediately  after  this,  Nadab  and  Abihu,  the  sons  of  Aaron, 
proceeding  to  offer  incense  before  the  Lord  in  a  manner  unauthorized 
by  the  statutes  delivered  to  Moses,  were  struck  dead  by  fire  from 
Jehovah.  Thus  early  did  God  guard  his  divinely  revealed  economy 
from  any  human  alteration  or  vain  intrusion. 

The  stay  of  the  Israelites  at  Sinai  terminated  the  first  year  of 
their  sojourn  in  the  wilderness ;  and  on  the  first  montli  of  the  second 
year,  the  passover  was  reappointed  and  observed.     On  the  first  day 


68  THE  HEBKEW  PEOPLE. 

of  the  second  month,  Moses  was  commanded  to  take  the  number  of 
the  people.  This  led  to  a  careful  investigation  into  the  pedigrees 
of  the  several  families,  and  formed  a  solid  basis  for  the  construction 
of  future  genealogical  tables. 

The  result  of  this  census  showed,  that,  after  one  year's  journeying 
in  the  wilderness,  the  Israelites  numbered  603,550  men  above  twenty 
years  of  age,  fit  to  go  forth  to  war :  a  number,  it  should  be  observed, 
which  entirely  excludes  the  sons  of  Levi.  This  census  led  to  a  more 
strict  arrangement  of  the  several  families,  and  a  more  orderly  dis- 
position of  the  whole  body ;  as  the  position  of  every  tribe,  and  the 
name  of  the  prince  who  was  to  rule  over  each,  were  divinely  revealed 
to  Moses,  and  recorded. 

On  this  occasion,  also,  the  recommendation  of  Jethro  appears  to 
have  been  carried  into  effect ;  and  Moses  appointed  captains  over 
thousands,  and  captains  over  hundreds,  and  captains  over  fifties, 
and  captains  over  tens.  These  Avere  to  hear  complaints,  arbitrate 
in  disputes,  and  refer  those  which  were  too  important  or  difiicult  for 
them  to  decide  to  the  grade  next  above  them,  and,  if  necessary,  to 
Moses  himself  Thus  was  the  host  of  Israel  fully  organized,  and  a 
regular  gradation  of  officers  established,  which  insured  strict  order, 
and,  considering  the  character  of  their  laws,  morality  also. 

All  these  arrangements  having  been  effected,  and  the  civil  and 
ecclesiastical  polity  which  God  had  appointed  having  been  com- 
pleted, as  far  as  this  could  be  done  in  the  desert,  the  cloud  of  the 
Divine  Presence  arose  from  off  the  tabernacle,  and  led  the  way  to 
the  wilderness  of  Paran.  This  being  the  appointed  signal  for  jour- 
neying, the  tents  were  immediately  struck,  and  the  host  of  Israel 
left  Sinai. 

The  following  was  the  order  in  which  the  tribes  marched  : — In  the 
first  place  went  the  standard  of  the  tribe  of  Judah  under  Nahshon, 
accompanied  by  the  tribe  of  Issachar  under  Nethaneel,  and  the  tribe 
of  Zebulun  under  Eliab. 

Then  followed  the  sons  of  Gershon  and  the  sons  of  Merari,  bearing 
the  tabernacle. 

Next  to  these  marched  the  tribe  of  Reuben  with  their  standard 
under  Elizur,  with  the  tribe  of  Simeon  under  Shelumiel,  and  the 
tribe  of  Gad  under  Eliasaph. 

Following  these  came  the  Kohathites,  bearing  the  sanctuary ;  the 
order  being  for  the  Gershonites  and  Merarites  to  erect  the  taber- 
nacles at  the  next  encampment  by  the  time  these  arrived. 

After  these  went  the  children  of  Ephraim  with  their  standard 
under  Elishama,  accompanied  by  the  host  of  Manasseh  under  Gama- 
liel, and  that  of  Benjamin  under  Abidan. 


THE  HEBREW  PEOPLE.  09 

The  rear  was  made  up  of  the  tribe  of  Dan  with  its  standard  under 
Ahiezer,  attended  by  Asher  under  Pagiel,  and  Naphtali  under 
Ahira. 

"  Thus  were  the  joumeyings  of  the  children  of  Israel  according 
to  their  armies,"  Num.  x,  28 ;  and  thus  regularly  and  orderly  did 
this  nation  pass  on  their  Avay  through  the  desert. 

It  is  supposed  that  it  was  when  commencing  this  journey  from 
Sinai  that  Moses  so  earnestly  entreated  Hobab,  the  son  of  his 
father-in-law,  to  accompany  the  people  of  Israel  in  their  march.  He 
at  first  declined,  and  Moses  urged  him  still  further.  Whether  he 
persisted  in  his  refusal,  or  afterwards  consented,  we  are  not  here 
informed ;  but  the  subsequent  history  shows  that  he  accompanied 
the  tribes  of  Israel.  (See  Shuckford,  vol.  ii,  p.  136,  note.') 

When,  by  the  rising  of  the  cloud  from  the  tabernacle,  it  was  known 
that  the  camp  was  to  remove,  as  soon  as  the  whole  people  were 
ready,  and  the  ark  was  carried  forward,  Moses  stood  and  cried  aloud, 
"  Rise  up.  Lord,  and  let  thine  enemies  be  scattered ;  and  let  them 
that  hate  thee  flee  before  thee."  And  when  the  cloud  stayed,  to 
mark  out  an  encampment,  he  said,  "  Return,  0  Lord,  unto  the  many 
thousands  of  Israel."  Num.  x,  35,  36. 

On  the  cloud's  resting  in  the  wilderness  of  Paran,  the  people  com- 
plained. We  are  not  told  what  was  the  cause  of  these  complaints ; 
but  they  provoked  the  Lord  to  anger,  so  that  he  sent  a  fire  among 
them,  which  destroyed  many,  and  which  was  only  stayed  by  the 
earnest  prayer  of  Moses.  Therefore  was  the  name  of  this  encamp- 
ment called  Taberah. 

Soon  afterward,  the  people,  incited  by  the  clamors  of  the  mixed 
multitude  that  went  up  with  them  out  of  Egypt,  murmured  against 
God  and  against  Moses,  saying,  they  loathed  the  manna,  and  were 
quite  dried  up  for  want  of  better  food ;  that  they  remembered  with 
strong  desire  the  flesh,  fish,  and  vegetables  of  Egypt;  and  could 
not  endure  the  restrictions  under  which  they  were  noAV  placed.  And 
they  wept  aloud,  saying,  "  Who  shall  give  us  flesh  to  eat  ?"  Num- 
bers xi,  4. 

This  conduct  was  highly  displeasing  to  God,  and  it  affected  Moses 
in  an  unusual  manner ;  so  that  he  cried  unto  the  Lord  in  the  lan- 
guage of  the  most  bitter  grief:  "Have  I  conceived  all  this  people? 
have  I  begotten  them,  that  thou  shouldest  say  unto  me,  Carry  them 
in  thy  bosom,  as  a  nursing-father  beareth  the  sucking  child,  unto 
the  land  which  thou  swarest  unto  their  fathers  ?  Whence  should  I 
have  flesh  to  give  unto  all  this  people  ?  for  they  weep  unto  me,  say- 
ing. Give  us  flesh,  that  we  may  eat.  I  am  not  able  to  bear  all  this 
people  alone,  because  it  is  too  heavy  for  me.     And  if  thou  deal  thus 


/ 


70  THE  HEBREW  PEOPLE. 

with  me,  kill  me,  I  pray  thee,  out  of  hand,  if  I  have  found  favor  in 
thy  sight;  and  let  me  not  see  my  wretchedness."  Num.  xi,  12-15. 

Moses  was  not  afraid  of  the  wrath  of  the  king  of  Egypt ;  but  the 
tears  of  his  people  entirely  subdued  him,  and  he  chose  death  rather 
than  life.  The  Lord  then  commanded  him  to  "  gather  seventy  men 
of  the  elders  of  Israel  unto  the  tabernacle  of  the  congregation."  And 
further,  the  Lord  said,  "  Say  thou  unto  the  people.  Sanctify  your- 
selves against  to-morrow,  and  ye  shall  eat  flesh.  Ye  shall  not  eat 
one  day,  nor  two  days,  nor  five  days,  neither  ten  days  nor  twenty 
days  ;  but  even  a  whole  month."  Verses  16-20. 

This  announcement  appears  to  have  taken  Moses  by  surprise ; 
for  he  said  in  reply,  "  The  people  among  whom  I  am,  are  six  hun- 
dred thousand  footmen ;  and  thou  hast  said,  I  will  give  them  flesh, 
that  they  may  eat  a  whole  month.  Shall  the  flocks  and  the  herds 
be  slain  for  them,  to  sufiice  them  ?  And  the  Lord  said  unto  Moses, 
Is  the  Lord's  hand  waxed  short  ?"  Verses  21-23. 

The  whole  of  this  case  shows  how  fully  the  government  of  this 
people,  and  all  the  necessary  provision  for  them,  were  under  the  im- 
mediate direction  of  God.  With  all  the  wisdom  and  experience  of 
Moses,  he  could  not  conceive  the  possibility  of  such  a  course  being 
adopted.  But  all  this  was  done.  The  seventy  elders  were  selected, 
and  commanded  to  repair  to  the  tabernacle  of  the  congregation ; 
when  the  Spirit  of  the  Lord  descended  upon  those  who  were  pre- 
sent, and  they  prophesied.  It  is  also  worthy  of  observation,  that 
the  same  gift  was  communicated  to  two  of  these,  Eldad  and  Medad, 
who,  although  named,  did  not  appear  at  the  door  of  the  tabernacle. 
Joshua,  seeing  this,  and  regarding  it  as  a  slight  put  upon  Moses,  in- 
asmuch as  they  had  not  complied  with  his  direction,  cried,  "  My 
lord  Moses,  forbid  them."  But  this  interference  only  served  to 
elicit  from  this  man  of  God  the  noble  reply,  "  Enviest  thou  for  my 
sake  ?  Would  God  that  all  the  Lord's  people  were  prophets,  and 
that  the  Lord  would  put  his  Spirit  upon  them  !"  Verses  28,  29. 

This  case  deserves  more  serious  attention  than  it  has  usually  re- 
ceived. Prior  to  this,  every  necessary  arrangement  had  been  made 
for  the  government  and  direction  of  this  immense  host :  organiza- 
tion, civil  polity,  even  ecclesiastical  order,  could  do  no  more.  Yet 
Moses  felt  the  overwhelming  burden  of  the  Avhole  people,  and  was 
sinking;  under  the  weight  of  their  care.  And  how  did  Jehovah  meet 
the  case  ?  By  a  religious  provision.  He  gave  unto  seventy  men 
the  spirit  of  prophecy,  and  thus  endued  them  with  divine  power  to 
uphold  his  honor,  and  communicate  his  will  to  the  masses  of  the 
people :  and,  what  is  worthy  of  observation,  this  was  done  in  a  man- 
ner which  proved  that  a  breach  of  order,  though  not  commended, 


I  THE  HEBREW  PEOPLE.  71 

did  not  obstruct  the  course  of  this  spiritual  gift,  nor  lead  Moses  to 
condemn  the  exercise  of  it  under  those  circumstances. 

The  predicted  supply  of  flesh  was  also  given ;  for  the  Lord  sent 
forth  a  wind,  which  brought  up  an  immense  number  of  quails  from 
the  sea ;  and  the  people  stood  up  all  that  day,  and  the  night,  and 
the  following  day,  and  secured  an  ample  provision.  But  though  the 
Lord  condescended  thus  to  comply  with  their  request,  he  at  the 
same  time  manifested  his  anger  against  their  carnal  lusting ;  for  while 
they  were  eating  in  the  most  eager,  and  perhaps  ravenous,  manner, 
the  Lord  smote  the  people  with  a  very  great  plague,  and  many  of 
them  died;  and  he  called  the  name  of  that  place  Kibroth-hattaavah, 
or  "  the  graves  of  lust,"  because  there  they  bm-ied  the  people  that 
lusted.  This  plague  having  ceased,  the  people  journeyed  from 
thence  to  Hazeroth.  This  appears  to  have  been  in  the  direct  route 
to  Canaan. 

At  this  station,  also,  the  Hebrew  leader  had  to  sustain  a  very  se- 
vere trial  and  opposition.  Here  "  Miriam  and  Aaron  spake  against 
Moses  because  of  the  Ethiopian  woman  whom  he  had  married." 
Num.  xii,  1.  This,  however,  appears  to  have  been  only  the  ostensi- 
ble cause  of  the  quarrel ;  for  we  are  told  that,  instead  of  confining 
their  complaint  to  this  point,  they  said,  "  Hath  the  Lord  indeed 
spoken  only  by  Moses  ?  hath  he  not  also  spoken  by  us  ?"  verse  2 : 
language  which  shows  that  Aaron  and  his  sister  had  given  way  to 
jealous  feeling  respecting  the  position  and  influence  of  their  bro- 
ther. Nothing  could  be  more  likely  to  defeat  the  purposes  of  Pro- 
vidence than  this  unnatural  opposition  to  the  divinely  appointed 
leader  of  Israel.  It  is  therefore  said,  in  the  most  expressive  language, 
that  "  the  Lord  heard  it."  He  did  not  leave  his  servant  to  defend 
himself:  he  heard  it,  and  came  down  in  the  pillar  of  the  cloud,  and 
stood  in  the  door  of  the  tabernacle  of  the  congregation,  and  sud- 
denly summoned  Moses,  Aaron,  and  Miriam  to  stand  before  him. 
The  Lord  then  said,  that  he  had  never  revealed  his  will  to  either  of 
them,  or  to  any  others,  in  so  extraordinary  a  manner  as  he  had  to 
Moses,  and  that  therefore  they  ought  to  have  been  afraid  to  speak 
against  and  contradict  him.  And  in  order  most  effectually  to  jus- 
tify Moses  to  the  whole  congi-egation,  Miriam  was  struck  with 
leprosy,  and  ordered  to  be  put  out  of  the  camp  for  seven  days. 
After  which,  in  answer  to  the  prayer  of  her  brother,  she  was  restored. 

This  circumstance  was  not  only  a  great  personal  aflliction  to  Mo- 
ses, (see  Appendix,  note  23 ;)  it  was  also  regarded  as  a  public  ca- 
lamity, and  the  journeying  of  the  people  was  consequently  suspended 
until  Miriam  was  again  received  into  the  camp.  Afterward  the 
host  of  Israel  went  to  Rithmah  or  Kadesh-Barnea.     This  station  was 


72  THE  HEBREW  PEOPLE. 

in  the  Desert  of  Paran,  some  distance  to  the  south  of  Beersheba, 
and,  consequently,  on  the  borders  of  Palestine.  (See  Appendix,  note 
24.)  When  the  congregation  had  reached  this  encampment,  the 
Lord  commanded  Moses  to  select  a  person  of  distinction  from  each 
of  the  tribes,  and  to  send  these  twelve  men  to  search  out  the  land 
of  Canaan,  and  to  bring  him  a  report  of  its  strength  or  weakness, 
riches  or  poverty;  whether  it  was  pastoral,  or  filled  with  cities  and 
towns ;  and  of  the  character  and  numbers  of  its  inhabitants.  These 
men,  having  been  appointed  to  this  duty,  proceeded  on  their  jour- 
ney. We  are  not  informed  of  the  exact  time  when  this  took  place  ; 
but  as  we  are  told  that  it  was  in  "  the  time  of  the  first  ripe  grapes, 
(Num.  xiii,  20,)  it  is  sufficiently  evident  that  the  spies  were  sent 
out  in  the  latter  part  of  July,  in  the  second  year  of  the  sojourn  in 
the  wilderness,  and,  consequently,  between  sixteen  and  seventeen 
months  after  the  exodus.  This  season  appears  to  have  been  the 
time  appointed  by  God,  for  the  accomplishment  of  their  journey, 
and  for  the  purposes  of  their  religious  instruction  and  discipline. 
When  the  Lord  brought  them  out  of  Egypt,  he  could  have  led  them 
from  Suez  over  the  Isthmus,  and  tlu'ough  the  Desert  to  Gaza  in  a 
few  days.  But  this  was  not  the  divine  pm-pose.  (See  Appendix, 
note  25.)  The  principal  object  of  Jehovah,  in  this  journey  of  the 
Hebrews,  was  not  to  get  them  by  the  shortest  route  over  the  inter- 
mediate space,  and  to  place  them  in  possession  of  Palestine  in  the 
shortest  period  of  time.  The  same  power  which  provided  them 
water  and  manna,  and  which  gave  them  Jericho,  would  have  effected 
all  this  very  speedily.  But  the  divine  purpose  embraced  objects 
far  beyond  these  temporal  circumstances,  and  was  opposed  by  ob- 
stacles infinitely  greater  than  the  difficulties  of  the  passage  through 
the  wilderness,  or  the  martial  power  of  the  Canaanites.  The  Israel- 
ites had  been  elected  as  the  peculiar  people  of  God ;  they  had  to  be 
prepared  for  this  vocation.  It  was  necessary,  therefore,  that  they 
should  receive  an  entire  religious  economy  by  special  revelation 
from  heaven ;  and  their  sojourn  in  the  wilderness  aflforded  ample  op- 
portunity for  this.  It  was  also  essential  that  the  Israelites  should 
be  made  practically  acquainted  with  the  duties  which  the  theocratic 
government  imder  which  they  were  placed  imposed  upon  them. 
They  had  to  learn  obedience  to  God,  to  acquire  a  strong  and  steady 
trust  in  him  ;  and  that  not  only  in  what  is  usually  regarded  as  a  re- 
ligious sense,  such  as  receiving  the  doctrines  of  revealed  truth,  and 
submitting  to  their  influence ;  they  were  called  to  obey  God,  and 
trust  in  him,  as  their  King  and  earthly  Governor.  The  wants  to 
which  they  were  subjected  in  the  wilderness,  and  the  means  by 
which  they  had  been  suppHed ;  the  dangers  of  their  way,  and  the 


THE  HEBREW  PEOPLE.  73 

manner  in  wliich  tliey  had  been  averted,  were  adapted  to  this  end, 
and  should  have  disciplined  the  Hebrew  mind  into  an  intelligent 
and  entire  submission  to  the  will  of  God. 

It  appears,  also,  that,  in  the  estimation  of  Jehovah,  these  oppor- 
tunities, influences,  and  interpositions  ought  to  have  been  suflicient 
for  this  pm'pose.  He  who  fully  knew  their  mental  and  moral  con- 
dition on  leaving  Egypt,  and  who  exactly  comprehended  their  des- 
tiny and  their  duty,  saw  that  the  means  which  had  been  employed 
should  have  prepared  them  for  entering  into  the  promised  posses- 
sion, and  for  rising  to  the  dignity  of  their  glorious  vocation.  And 
it  Avill  be  perceived  that  the  mode  adopted  in  selecting  and  sending 
the  tAvelve  chieftains,  to  go  and  see  the  country,  was  exactly  adapted 
to  test  the  Hebrew  people  in  respect  of  this  important  point, — to 
bring  out  distinctly  and  decisively  the  fact,  whether  they  had  so 
subjected  themselves  to  the  divine  will,  as  to  have  obtained  that 
preparation  of  mind  which  the  gracious  dealings  of  God  were  calcu- 
lated and  intended  to  produce. 

According  to  the  instructions  which  they  had  received,  the  twelve 
men  who  were  sent  to  spy  out  the  land  journeyed  through  the  coun- 
try for  forty  days ;  and  when  they  returned  they  said,  "  We  came 
unto  the  land  whither  thou  sentest  us,  and  surely  it  floweth  with  milk 
and  honey ;  and  this  is  the  fruit  of  it."  (Presenting  a  cluster  of 
grapes  which  they  had  cut  down  at  Eshcol,  and  carried  between  two 
of  them  on  a  staff.)  "  Nevertheless  the  people  be  strong  that  dwell 
in  the  land,  and  the  cities  are  walled,  and  very  great."  Num.  xiii, 
27,  28.  Thus  did  the  spies  discourage  the  people ;  for  they  said 
that  the  men  of  the  land  were  giants ;  "  and  we  were  in  our  own 
sight  as  grasshoppers,  and  so  we  were  in  their  sight."  Verse  33. 
So  strong  and  general  was  the  impression  which  this  report  pro- 
duced, that,  notwithstanding  the  efforts  of  Caleb  and  Joshua,  who 
earnestly  declared  that,  if  they  marched  at  once  on  the  country,  they 
would  certainly  be  able  to  take  possession  of  it,  the  whole  congre- 
gation rebelled  against  God,  proposed  to  elect  a  captain  to  take 
them  back  to  Egypt,  and  even  threatened  to  stone  Caleb  and  Jo- 
shua, because  they  dissented  from  the  report  of  their  companions. 
So  fierce  was  this  rebellion,  that  it  was  only  stayed  by  the  appear- 
ance of  the  glory  of  the  Lord  in  the  tabernacle  of  the  congregation. 
On  this  occasion,  again,  Jehovah  threatened  to  disinherit  and  de- 
stroy the  whole  people,  and  to  make  of  Moses  a  greater  nation. 
But  Moses  repeated  his  supplication  for  Israel,  basing  his  prayer  on 
a  deep  regard  for  the  Divine  honor :  he  was  heard,  and  his  prayer 
granted ;  the  people  were  pardoned ;  but  this  irrevocable  sentence 
was  pronounced  on  them, — that  of  all  the  men  who  were  twenty 


/ 


74  THE  HEBREW  PEOPLE. 

years  old  and  upwards  on  their  leaving  Egypt,  none  should  enter 
into  Canaan  except  Caleb  and  Joshua ;  that,  as  they  wished  they 
had  been  slain  in  the  wilderness,  so  their  carcasses  should  fall  in 
the  wilderness;  that  their  children,  of  whom  they  had  spoken,  as 
being  made  a  prey,  should  go  up  and  possess  the  good  land  which 
God  had  promised  to  their  fathers ;  and  that,  for  the  accomplish- 
ment of  this  pm-pose,  their  wanderings  in  the  wilderness  should  be 
protracted  to  forty  years.  As  a  proof  of  the  anger  of  God,  and  an 
earnest  of  his  inflexible  purpose,  those  ten  men  of  the  spies  who 
had  contributed  to  produce  this  discontent,  and  to  foster  this  rebel- 
lion, were  immediately  destroyed  by  a  plague  from  the  Lord,  and 
Joshua  and  Caleb  alone  survived  of  the  twelve. 

In  this  conduct  of  the  spies  and  the  people,  there  is  ample  proof 
of  the  unfaithfulness,  the  practical  infidelity,  of  Israel.  Notwith- 
standing the  miracles  which  they  had  witnessed,  and  even  in  the 
presence  of  the  fact  that  they,  their  wives,  and  their  children  were 
miraculously  fed  with  manna  from  heaven  every  day,  they  could  not 
trust  God  for  the  accomplishment  of  his  word.  If  the  pious  rea- 
sonings and  earnest  exhortations  of  Joshua  and  Caleb  are  excepted, 
we  do  not  find  in  the  statement  of  the  other  spies,  or  in  the  lament- 
ation of  the  people,  any  believing  reference  to  God.  "  We  be  not 
able  to  go  up  against  the  people ;  for  they  are  stronger  than  we," 
(Num.  xiii,  31,)  is  the  infidel  opinion  which  is  the  ground  of  all  their 
fear  and  rebellion.  They  did  not  take  God  and  his  covenant  mercy 
into  the  account,  and  therefore  proved  that  they  did  not  really  re- 
gard themselves  as  his,  so  as  to  trust  fully  in  his  manifested  good- 
ness, wisdom,  and  power. 

This  unfaithfulness  sealed  the  fate  of  a  generation  of  Hebrews, 
induced  a  painful  wandering  of  thirty- eight  years  longer  in  the  wil- 
derness, and  thus  threw  into  the  distance  the  fulfillment  of  God's 
covenant  promise. 

A  further  illustration  of  the  dark  and  skeptical  character  of  the 
Hebrew  mind  at  this  time,  is  found  in  their  conduct  immediately 
after  the  Lord  had  declared  that  these  men  should  not  enter  into 
the  Land  of  Promise,  but  wander  in  the  wilderness  the  remainder 
of  their  lives.  They  immediately  resolved,  in  defiance  of  this  pur- 
pose, to  invade  the  Canaanites :  a  proof  that  a  faithless  distrust  of 
God,  and  an  extravagant  self-confidence,  proceed  from  the  same  cause. 
Although  Moses  earnestly  dissuaded  them  from  their  purpose,  and 
remained  in  the  camp,  a  multitude  of  them  set  out  on  this  expedi- 
tion. But,  as  might  have  been  expected,  they  were  met  by  an  armed 
body  of  Canaanites  and  Amalekites,  who  "  smote  them,  and  discom- 
fited them,  even  unto  Hormah."  Num.  xiv,  45. 


THE  HEBREW  PEOPLE.  75 

Soon  after  this  defeat,  and  perhaps,  in  part  at  least,  the  result  of 
the  disappointment  and  morbid  feeling  which  these  circumstances 
occasioned,  another  and  very  formidable  rebellion  was  raised  against 
the  authority  of  God,  and  the  administration  of  his  servant  Moses. 

The  leaders  of  this  movement  were  Korah,  of  the  tribe  of  Levi, 
and  Dathan  and  Abiram,  of  the  tribe  of  Reuben.     "  They  rose  up 
before  Moses,  with  certain  of  the  children  of  Israel,  two  hundred  and 
fifty  princes  of  the  assembly,  famous  in  the  congregation,  men  of 
renown.     And  they  gathered  themselves  together  against  Moses  and 
against  Aaron,  and  said  unto  them,  Ye  take  too  much  upon  you,  see- 
ing all  the  congregation  are  holy,  every  one  of  them,  and  the  Lord 
is  among  them :  wherefore  then  lift  ye  up  yourselves  above  the  con- 
gregation of  the  Lord?"  Num.  xvi,  2,  3.     Upon  hearing  this,  Moses 
fell  on  his  face ;  and  having  obtained,  in  answer  to  prayer,  direction 
from  God,  he  addressed  Korah  and  all  his  company,  saying,  "  Even 
to-morrow  the  Lord  will  shoAV  who  are  his,  and  who  is  holy.     This 
do;  Take  you  censers,  Korah,  and  all  his  company;  and  put  fire 
therein,  and  put  incense  in  them  before  the  Lord  to-morrow :  and  it 
shall  be  that  the  man  whom  the  Lord  doth  choose,  he  shall  be  holy : 
ye  take  too  much  upon  you,  ye  sons  of  Levi."  Verses  5-7.     After 
some  further  expostulation  Avith  them,  Moses  sent  to  call  Dathan  and 
Abiram ;  but  they  refused,  and  in  most  violent  terms  charged  Moses 
with  having  brought  the  people  out  of  a  land  of  plenty,  to  kill  them 
in  the  wilderness;  alleging  that  he  had  violated  all  the  promises 
which  he  had  made,  of  bringing  them  into  a  better  land;  that  his 
object  was  to  put  out  their  eyes ;  and  that  he  treated  them  as  though 
they  were  utterly  ignorant,  and  fit  only  to  be  the  creatures  of  his  will. 
Taking  this  conspiracy  as  a  whole,  it  was  undoubtedly  the  most 
formidable  of  all  those  by  which  the  administration  of  Moses  had 
been  opposed ;  and  being  raised  just  after  the  people  had  been  doomed 
to  wander  nearly  forty  years  longer  in  the  wilderness,  and  when,  in 
consequence,  gloomy  discontent  sat  brooding  on  the  public  mind,  it 
was  likely  to  exercise  a  most  pernicious  influence,  and  to  be  produc- 
tive of  results  the  most  injurious.     All  these  circumstances  rendered 
it  necessary  that  it  should  be  suddenly  and  signally  defeated  by 
Divine  Power.     And  so  it  was :  for,  on  the  morrow,  when  the  two 
hundred  and  fifty  men  appeared  at  the  door  of  the  tabernacle  with 
censers  and  incense,  and  Dathan,  Abiram,  and  their  company  stood 
in  their  tents,  Moses,  having  made  supplication  for  the  congregation, 
and  having  obtained  directions  from  God,  commanded  all  the  people 
to  sepai'ate  themselves  from  the  company  of  Dathan  and  Abiram. 
"  And  Moses  said.  Hereby  ye  shall  know  that  the  Lord  hath  sent 
me  to  do  all  these  works ;  for  I  have  not  done  them  of  my  own  mind. 


/ 


76  THE  HEBREW  PEOPLE. 

If  these  men  die  the  common  death  of  all  men,  or  if  they  be  visited 
after  the  visitation  of  all  men;  then  the  Lord  hath  not  sent  me. 
But  if  the  Lord  make  a  new  thing,  and  the  earth  open  her  mouth, 
and  swallow  them  up,  with  all  that  appertain  unto  them,  and  they  go 
down  quick  into  the  pit;  then  ye  shall  understand  that  these  men 
have  provoked  the  Lord."  Verses  28-30. 

This  was  a  bold  and  noble  assertion  of  divine  approval,  and  placed 
his  claims  before  the  whole  congregation  subject  to  an  immediate 
and  infallible  test.  Jehovah  affirmed  the  divine  vocation  of  his  ser- 
vant ;  for  Avhen  Moses  had  just  finished  his  address,  and  while  Da- 
than  and  Abiram  stood  with  all  their  company  in  the  doors  of  their 
tents,  in  defiance  of  his  authority,  the  earth  suddenly  opened,  and 
they  and  their  tents,  and  all  that  they  had,  went  down  into  the  pit ; 
and  the  earth  closed  over  them,  and  they  were  blotted  out  from  the 
number  of  mankind,  and  known  no  more  upon  earth.  Meanwhile  a 
fire  came  forth  from  the  Lord,  and  slew  the  two  hundred  and  fifty 
men  that  bore  censers.  Thus  did  both  sections  of  this  rebellious 
conspiracy  meet  a  punishment  instant,  miraculous,  and  overwhelming. 

Yet,  notwithstanding  this  display  of  Divine  Power,  "  on  the  mor- 
row all  the  congregation  gathered  themselves  together,  and  again 
murmured  against  Moses  and  against  Aaron,  saying.  Ye  have  killed 
the  people  of  the  Lord."  This  provoked  the  anger  of  the  Lord,  and 
Moses  and  Aaron  fell  on  their  faces  before  him ;  and  the  glory  of 
the  Lord  was  seen  in  the  door  of  the  tabernacle.  And  Moses  called 
Aaron,  and  commanded  him  to  take  his  censer,  and  put  fire  therein 
from  the  altar,  and  put  on  incense,  and  go  quickly  unto  the  congre- 
gation, and  make  an  atonement  for  the  people ;  for  he  perceived  that 
wrath  Avas  gone  forth  from  the  Lord,  and  that  the  plague  was  begun. 
Aaron  did  so,  and  ran  into  the  midst  of  the  people,  and  stood  be- 
tween the  living  and  the  dead,  and  the  plague  Avas  stayed ;  and  there 
died  of  the  people  on  this  occasion,  besides  those  who  perished  on 
the  preceding  day,  fourteen  thousand  and  seven  hundred  persons. 

These  terrible  judgments  appear  to  have  had  their  desired  effect. 
The  rebelHous  spirit  of  the  people  Avas  subdued,  and  they  saAV  that 
they  had  no  alternative  but  to  submit  to  the  authority  of  the  Lord, 
and  the  direction  of  his  servant.  But  to  settle  forcAxr  the  question 
of  the  divine  appointment  of  the  Aaronic  priesthood,  the  Lord  com- 
manded the  people,  through  Moses,  to  select  a  prince  from  every 
tribe  of  Israel,  and  to  require  every  one  of  them  to  Avrite  his  name 
upon  his  rod,  and  these  rods  Avere  laid  up  before  the  Lord  in  the 
tabernacle  of  witness ;  Moses  assuring  all  the  people,  at  the  same 
time,  that  the  Lord  had  said,  "  The  man's  rod,  whom  I  shall  choose, 
shall  blossom."     On  the  morrow,  Moses  went  into  the  tabernacle 


THE  HEBREW  PEOPLE.  77 

and  took  the  rods,  and  brought  them  forth.  Every  one  kncTV  his  rod 
from  his  name  being  written  on  it,  and,  lo,  Aaron's  rod  had  blos- 
somed, and  brought  forth  almonds.  The  divine  choice  being  thus 
made  manifest,  Aaron's  rod  was  again  retiirned  to  the  tabernacle  of 
witness,  as  a  testimony  of  this  fact  to  future  gainsayers. 

From  that  day  we  hear  no  more  of  the  Israelites  for  nearly  thirty- 
eight  years.  During  all  this  time  they  were  led  up  and  down  in  the 
wilderness,  sometimes  approaching  the  Red  Sea,  at  others  coming 
nearer  to  Canaan,  until  we  again  find  them  at  this  same  station, 
Kadesh-Barnea.  No  sooner  had  they  arrived  here  than  we  are  in- 
formed of  the  death  of  Miriam,  who  Avas  buried  at  this  place.  (See 
Appendix,  note  26.)  Here  also  the  people  were  distressed  for  want 
of  water,  and  complained  to  Moses  in  very  violent  language.  Moses 
and  Aaron  went  to  the  door  of  the  tabernacle,  and  the  glory  of  the 
Lord  appeared  unto  them ;  and  the  Lord  spake  unto  Moses,  saying, 
"  Take  the  rod,  and  gather  thou  the  assembly  together,  thou,  and 
Aaron  thy  brother,  and  speak  ye  unto  the  rock  before  their  eyes ; 
and  it  shall  give  forth  his  water,  and  thou  shalt  bring  forth  to  them 
water  out  of  the  rock :  so  thou  shalt  give  the  congregation  and  their 
beasts  drink."  Num.  xx,  8.  It  is  necessary  to  pay  very  particular 
attention  to  the  terms  of  this  passage,  inasmuch  as  it  was  in  conse- 
quence of  some  crime  or  disobedience,  committed  in  this  instance, 
that  Moses  and  Aaron  were  not  permitted  to  enter  into  the  promised 
land.  Having  received  this  command,  "  Moses  took  the  rod  from 
before  the  Lord,  as  he  commanded  him.  And  Moses  and  Aaron 
gathered  the  congregation  together  before  the  rock,  and  he  said  unto 
them,  Hear  now,  ye  rebels ;  must  we  fetch  you  water  out  of  this 
rock  ?  And  Moses  lifted  up  his  hand,  and  with  his  rod  he  smote  the 
rock  twice :  and  the  water  came  out  abundantly,  and  the  congTega- 
tion  drank,  and  their  beasts  also.  And  the  Lord  spake  unto  Moses 
and  Aaron,  Because  ye  believed  me  not,  to  sanctify  me  in  the  eyes 
of  the  children  of  Israel,  therefore  ye  shall  not  bring  this  congrega- 
tion into  the  land  which  I  have  given  them."  Num.  xx,  9-12. 

The  concluding  words  of  the  last  sentence  are  certainly  deeply 
affecting.  That  Moses  and  Aaron,  who  had  done  so  much,  and  suf- 
fered so  greatly,  for  the  accomplishment  of  this  object ;  that  Moses, 
who,  in  the  most  generous  and  self-denying  spirit,  had  renounced  all 
personal  aggrandizement  for  the  purpose  of  carrying  into  effect  the 
Divine  Will  concerning  this  people;  that  he,  and  Aaron,  the  first 
high  priest,  should  not  be  permitted  to  enter  Canaan,  but  be  judi- 
cially cut  off  in  the  wilderness,  is  a  fact  which  strikingly  exhibits 
the  perfect  holiness  and  inflexible  justice  of  God. 

Whatever  was  the  precise  natui-e  of  the  transgression  committed 


78  THE  HEBREW  PEOPLE. 

by  Moses  and  Aaron,  at  this  place,  and  for  -whicli  they  were  thus 
doomed,  it  in  no  wise  affected  their  oflBcial  position  or  authority. 
Moses  still  retained  the  direction  of  public  affairs,  and  was  favored 
with  the  same  intimate  intercourse  with  Jehovah,  and  Aaron  still 
officiated  as  high  priest  in  the  sacred  services  of  the  sanctuary. 
(See  Appendix,  note  27.) 

While  the  Israelites  were  encamped  at  Kadesh,  Moses  sent  mes- 
sengers to  the  king  of  Edom,  requesting  him  to  grant  them  a  peace- 
able passage  through  his  territory,  promising  to  do  no  injury,  but  to 
pay  for  Avhatever  they  required;  and  ui-ging  the  request  on  the 
ground  of  their  family  relationship,  and  the  severe  sufferings  they 
had  endured,  which  are  spoken  of  as  Avell  known  to  the  Edomites. 
But  the  king  of  Edom  refused,  and  marched  a  strong  body  of  men 
to  the  frontier,  to  resist  the  attempt  in  case  it  should  be  made.  This 
refusal  was  a  bitter  disappointment  to  Israel. 

It  appears  that  at  this  time  it  was  known  to  be  the  purpose  of 
their  heavenly  Guide,  not  to  bring  them  into  Canaan  from  the 
south,  where  they  would  immediately  have  to  encounter  all  the  diffi- 
culty of  the  hill-country  of  Hebron,  and  the  martial  power  of  the 
Philistines ;  but  to  give  them  an  entrance  into  the  coimtry  from  the 
east,  which  would  afford  them  great  advantage  in  their  first  aggres- 
sive operations. 

In  all  probability  it  was  this  prohibition  to  enter  Canaan  from  the 
south,  which  deterred  the  Israelites  from  punishing  Arad,  king  of  a 
Canaanitish  nation,  when  about  this  time  he  came  out  and  fought 
against  Israel,  and  took  some  of  them  prisoners ;  contenting  them- 
selves -with  vowing  to  destroy  this  people  utterly  at  a  future  period. 

As  the  comitry  of  Edom  consisted  chiefly  of  a  long  naiTow  ridge 
of  hills,  extending  from  the  mountains  of  Moab  at  the  south-east 
corner  of  Palestine,  to  the  very  borders  of  Ezion-Gaber  on  the  east- 
ern head  of  the  Red  Sea,  it  stood  directly  in  the  way  of  the  Israel- 
ites. If,  in  compliance  with  their  request,  they  had  been  allowed  to 
march  through  the  Wady  El-Ghuweir,  a  narrow  defile,  which,  run- 
ning east  and  west,  quite  divides  the  mountain  chain  between  Boz- 
rah  and  Mount  Hor,*  or  by  any  other  passage,  a  few  hours  would 
have  transported  them  from  the  wilderness  west  of  Idumea  to  the 
borders  of  the  Great  Desert  which  lay  to  the  east  of  it,  where  they 
would  be  very  near  the  place  from  whence  they  were  to  begin  to 
take  possession  of  the  land.  The  cruel  refusal  of  Edom,  therefore, 
compelled  them  to  travel  along  the  eastern  border  of  Idumea  to 
Ezion-Gaber,  and  then,  turning  round  the  end  of  the  mountain 
ridge,  to  return  on  the  east  side  to  the  land  of  Moab.     This  Avas 

*  See  Robinson's  Bibl.  Res.,  vol.  ii,  iJ.  551 ;  and  Wilson's  Map  of  Sinai  and  Arabia. 


THE  HEBREW  PEOPLE.  79 

their  only  course,  and  it  was  taken ;  they  had  therefore  "  to  compass 
the  land  of  Edom." 

While  pursuing  this  journey,  they  halted  at  jSIount  Hor,  where 
Aaron  died.  This  event  took  place  by  the  immediate  appointment 
of  God.  Moses,  Aaron,  and  Eleazer  his  son,  were  even  commanded 
to  go  up  into  the  Mount.  There  Moses,  by  divine  command,  strip- 
ped off  Aaron's  sacerdotal  garments,  and  put  them  on  Eleazer.  And 
Aaron  died  there  on  the  Mount,  being  one  hundred  and  twenty-thi'ee 
years  old ;  and  the  congregation  mourned  for  him  thirty  days. 

From  Mount  Hor  the  host  of  Israel  went  to  Zalmonah.  Numbers 
xxxiii,  41.  It  was  here,  probably,*  that  "  the  soul  of  the  people  was 
much  discouraged  because  of  the  way,"  (Num.  xxi,  4,)  and  they  spake 
against  God  and  against  Moses.  The  immediate  cause  of  this  sin 
might  have  been  their  present  apparently  unnecessary  toil.  As  God 
had  prohibited  their  making  any  aggi'ession  upon  Edom,  and  had  not 
interfered  by  his  own  power  to  enable  them  to  cross  this  narrow  ter- 
ritory ;  so  it  might  have  been  imagined,  that  when  they  reached  the 
borders  of  Canaan,  he  might  also  be  unable  or  unwilHng  to  put  them 
in  possession  of  the  country.  These  imbelieving  thoughts,  excited 
by  the  difficulties  of  the  way,  provoked  them  to  rebellion.  It  is 
worthy  of  remark,  that,  although  the  sin  of  Israel  was  of  the  same 
kind  in  their  several  rebellions,  yet  the  mode  of  punishment  is  con- 
stantly varied,  to  show  that  these  inflictions  came  immediately  from 
God,  and  did  not  arise  out  of  the  natural  difficulties  of  their  way. 
On  this  occasion  "  the  Lord  sent  fiery  sei-pents  among  the  people, 
and  they  bit  the  people ;  and  much  people  of  Israel  died."  Numbers 
xxi,  6.  This  chastisement  brought  them  to  a  sense  of  theu-  sin ;  and, 
when  thus  humbled,  INIoses  prayed  for  them,  and  was  divinely  direct- 
ed to  make  a  serpent  of  brass,  and  set  it  on  a  pole,  that  every  bitten 
Hebrew,  looking  upon  this  brazen  serpent,  might  be  healed.  Thus 
were  the  people  delivered  from  this  plague.  (See  Appendix,  note  28.) 

From  Zalmonah  they  journeyed,  making  a  temporary  halt  at  seve- 
ral unimportant  stations,  until  they  had  completely  rounded  the  ter- 
ritory of  Edom,  and  reached  the  eastern  frontier  of  the  land  of  Moab. 
Being  forbidden  to  molest  the  descendants  of  Lot,  they  continued 
theu'  course  until  they  had  reached  the  border  of  Moab  to  the  north, 
which  is  thus  described  by  the  sacred  writer :  "  From  thence  they 
removed,  and  pitched  on  the  other  side  of  Arnon,  which  is  in  the 
wilderness  that  cometh  out  of  the  coasts  of  the  Amorites :  for  xVrnon 
is  the  border  of  Moab,  between  Moab  and  the  Amorites."  Numbers 
xxi,  13.  This  statement  clearly  defines  the  position  of  the  Israelites 
at  that  moment.     They  had  passed  Edom  and  Moab  by  traveHng 

*  Townsend's  Arrangement. 


80  THE  HEBREW  PEOPLE. 

northward  through  the  desert  on  their  eastern  frontier  until  they  had 
crossed  the  Amon,  a  small  river  that  ran  from  the  east  toward  the 
west,  falling  into  the  Dead  Sea,  and  separating  the  land  of  Moab 
from  that  of  the  Amorites.  This  encampment  was  therefore  at  the 
north-east  comer  of  the  country  occupied  by  the  Amorites,  on  the 
east  bank  of  the  Jordan. 

From  this  place  Moses  sent  a  message  to  the  king  of  the  Amo- 
rites, requesting  a  peaceable  passage  thi'ough  his  territory,  and  en- 
gaging to  do  no  harm  to  persons  or  property.  This  request  was  re- 
fused, as  it  had  been  by  the  king  of  Edom ;  and  Sihon  king  of  the 
Amorites  gathered  all  his  people  together,  and  came  out  to  resist 
Israel.  On  this  occasion  it  was  impossible  to  avoid  a  conflict ;  for 
this  was  one  of  the  nations  which  the  promise  of  God  had  mentioned 
by  name,  as  destined  to  be  cast  out  before  the  Israelites,  and  their 
land  given  to  them  for  a  possession.  Besides  this,  the  district  lay  so 
directly  between  the  Israelites  and  Canaan,  that  it  might  be  regarded 
as  the  key  to  the  whole  country.  Here,  therefore,  ^Nloses  had,  for 
the  first  time,  to  lead  his  people  into  martial  contest  for  the  posses- 
sion of  a  part  of  the  land  which  the  Lord  had  promised  to  give  to 
the  house  of  Jacob.  The  result  proved  the  faithfulness  of  Jehovah : 
the  Amorites  with  their  king  were  completely  defeated  and  utterly 
destroyed.  Having  taken  possession  of  Heshbon,  the  city  of  Sihon, 
and  its  villages,  Moses  marched  against  another  king  of  the  same 
nation,  Og,  who  reigned  in  Bashan.  He  was  a  man  of  giant  statui'e, 
and  came  with  his  army,  and  fought  with  Israel;  but  he,  also,  and 
his  sons,  and  his  people,  fell  before  Israel :  so  the  Hebrews  took  pos- 
session of  all  the  lands  of  the  Amorites  on  the  east  side  of  Jordan. 
(See  Appendix,  note  29.) 

After  the  Israelites  had  obtained  these  victories,  and  were  en- 
camped by  the  river  Jordan,  and  Moses  was  employed  in  making  ar- 
rangements for  the  regulation  and  secm-ity  of  the  recent  conquest, 
the  Hebrews  were  subjected  to  a  series  of  observations,  which,  in 
their  object  and  results,  form  a  most  remarkable  portion  of  the  his- 
tory. The  Moabites.  although  Israel  had  left  them  unmolested,  had 
seen  with  deep  interest  how  suddenly  and  completely  the  Amorites 
had  been  destroyed,  and  were  gi-eatly  alarmed  lest  they  should  be 
the  next  \'ictims  of  their  fearful  power.  Under  the  influence  of  this 
apprehension,  Balak,  king  of  Moab,  hoping  thereby  to  obtain  an  in- 
crease of  strength  or  confidence,  sent  messengers  to  Balaam,  a  ver}^ 
celebrated  Gentile  prophet  or  di\dner  of  Mesopotamia,  requesting 
that  he  would  come  and  exercise  his  divination  against  Israel,  and 
pronounce  a  malediction  upon  them.  After  having  twice  refused. 
Balaam  at  length  accompanied  Balak' s  messengers  to  Moab ;  where. 


THE  HEBREW  PEOPLE.  81 

notwithstanding  the  object  of  his  mission  was  the  very  reverse,  he,  at 
various  places,  and  in  language  of  unequaled  sublimity,  delivered  a 
series  of  prophecies  exhibiting  the  power,  glory,  and  prosperity 
which  Israel  should  attain  under  the  fostering  care  of  Jehovah.* 

But  although  the  predictions  of  Balaam  were  all  decidedly  favor- 
able to  Israel,  he  appears  to  have  given  advice  to  the  king,  which, 
when  carried  into  effect,  had  nearly  been  fatal  to  the  house  of  Jacob. 
It  seems,  from  all  that  Holy  Scripture  has  said  on  tliis  subject,  that 
Balaam,  hanng  assured  Balak  of  the  certain  success  which  should 
attend  the  progress  of  the  Israelites,  advised  him  to  promote  matri- 
monial connections  between  the  women  of  Moab  and  the  men  of  Is- 
rael. Whether  the  design  or  foresight  of  the  prophet  extended  be- 
yond this  measm-e,  as  a  means  of  warding  off  any  warlike  invasion 
of  Moab,  we  cannot  say ;  but  the  results  far  outstepped  all  that  was 
merely  prudential  and  politic  in  this  proposal.  The  women  of  Moab 
freely  met  the  men  of  Israel ;  a  scandalous  and  guilty  intercourse 
soon  prevailed  to  a  great  extent;  and  this,  we  are  told,  led  to  the 
Israelites  sacrificing  to  Baal-peor,  and  joining  in  the  impure  rites  of 
his  worship. 

It  is  remarkable  that,  notwithstanding  the  complete  organization 
which  existed  among  the  people  at  this  time,  such  practices  should 
have  been  allowed  to  prevail  to  a  great  extent,  without  any  effort  to 
check  their  progress.  It  would  seem  as  if  the  rulers  of  Israel  had 
been  carried  away  by  this  delusion ;  and  hence,  when  Jehovah  inter- 
posed, he  commanded  Moses  to  "  take  all  the  heads  of  the  people, 
and  hang  them  up  before  the  Lord."  Num.  xxv,  4.  While  the 
necessary  investigation  was  being  made,  and  Moses  was  saying  unto 
the  judges  of  Israel,  "  Slay  ye  every  one  his  men  that  were  joined 
unto  Baal-peor,"  and  the  serious  part  of  the  congregation  were  weep- 
ing before  the  tabernacle  on  account  of  this  sin,  a  prince  of  Israel. 
Zimri,  of  the  tribe  of  Simeon,  was  seen  leading  a  princess  of  Midian 
into  his  tent.  Fired  with  zeal  for  the  cause  of  the  God  of  Israel, 
Phinehas,  the  grandson  of  Aaron,  seized  a  javelin,  followed  them 
into  the  tent,  and  slew  them  there.  This  act  of  righteous  zeal  stay- 
ed the  plague  which  had  gone  out  from  the  wrath  of  the  Lord,  and 
which  had  already  destroyed  twenty-four  thousand  men. 

Immediately  after  this  event,  the  Lord  commanded  Moses  to  take 
the  number  of  the  people,  according  to  the  same  rule  which  had  been 
followed  on  preceding  occasions ;  namely,  by  taking  account  of  all 
males  from  twenty  years  old  and  upwards, — all  that  were  able  to  go 
forth  to  war.     From  this  inquiry  it  appeared,  that  the  total  of  the 

"  The  case  of  Balaam  will  be  fully  considered  in  "  The  History  and  Religion  of  the  Gen- 
tile Nations." 

6 


82  THE  HEBREW   PEOPLE. 

able-bodied  adult  males  was  601,730,  being  1,820  less  than  they  num- 
bered thirty-eight  years  before.  (See  Appendix,  note  30.)  Such 
was  the  result  of  the  repeated  rebellions  and  iniquities  of  this  peo- 
ple. But  for  the  loss  by  the  plague  in  the  sin  of  Baal-peor,  instead 
of  this  decrease  there  would  have  been  an  increase  of  more  than 
twenty-two  thousand  men.  The  numbers  given  in  these  different 
accounts  afford  important  information  upon  one  point  of  great  con- 
sequence. Considering  the  previous  rapid  multiplication  of  the  He- 
brew people,  it  might  have  been  supposed,  had  not  this  information 
been  given,  that  the  Israelites,  when  they  left  Egypt,  were  not  suffi- 
ciently numerous  and  powerful  to  subdue  Canaan,  and  that  it  re- 
quired the  added  increase  of  another  generation  to  enable  them  to 
effect  its  subjugation.  The  result  of  these  two  numberings  dissipates 
the  delusion,  and  shows  that  when  the  land  was  actually  subdued, 
Israel  was  numerically  less  than  when  at  Sinai.  Sin  never  imparted 
strength  to  Israel. 

It  is  also  worthy  of  observation,  that  the  number  of  .families  given 
in  this  census  is  fifty-seven;  to  Avhich  if  we  add  Jacob  and  his  sons, 
we  have  seventy,  the  exact  number  that  went  down  into  Egypt. 

Soon  after  this  census,  the  Lord  commanded  Moses  to  ascend 
Mount  Abarim,  and  from  thence  view  the  land  which  he  had  pro- 
mised to  give  for  an  inheritance  unto  Israel,  assuring  him  at  the 
same  time  that,  after  he  had  been  thus  far  gratified,  he  should  be 
gathered  unto  his  people,  as  Aaron  his  brother  had  been  gathered ; 
because  they  had  both  sinned  against  God  in  the  wilderness  of  Zin. 

Few  scenes  in  history  are  more  interesting  than  this ;  and  seldom 
do  we  see  human  natm-e  presented  to  our  view  invested  with  more 
real  grace  and  dignity.  Although  to  Moses  especially  it  must  have 
been  an  object  of  paramount  interest  and  importance  to  see  his  peo- 
ple take  possession  of  the  land  of  promise ;  yet,  when  this  man  of 
God  heard  the  fiat  which  destroyed  all  these  hopes,  and  consigned 
him  to  an  obscure  grave  in  the  wilderness,  no  murmur  escaped  his 
lips :  he  did  not  deprecate  his  doom,  or  supplicate  a  reversal  of  his 
sentence.  Nor  does  this  silence  arise  from  a  confounded  mind,  or 
a  paralyzed  intellect  bending  beneath  the  weight  of  his  fate  and  his 
years.  His  spirit  is  still  active,  his  judgment  retains  its  strength, 
his  soul  is  as  ardent  as  ever ;  but,  even  here,  all  these  are  called  into 
lively  exercise,  not  for  himself,  but  for  his  people.  On  hearing  the 
mandate  of  Heaven,  Moses  gave  utterance  to  the  following  earnest 
and  important  prayer  :  "  Let  the  Lord,  the  God  of  the  spirits  of  all 
flesh,  set  a  man  over  the  congregation,  which  may  go  out  before 
them,  and  which  may  go  in  before  them,  and  which  may  lead  them 
out,  and  which  may  bring  them  in ;  that  the  congregation  of  the 

6* 


THE  HEBREW  PEOPLE.  83 

Lord  be  not  as  slieep  which  have  no  shepherd."  Num.  xxvii,  16,  17. 
Here  is  the  same  loftiness  of  spirit,  rising  high  above  every  selfish 
consideration,  the  same  zeal  for  the  honor  of  God,  the  same  devoted 
concern  for  the  welfare  of  his  people,  which  had  heretofore  marked 
his  entire  public  character.  We  may  wade  through  many  folios  of 
history  and  biography,  narrating  the  mighty  deeds  of  warriors, 
statesmen,  and  professed  patriots,  before  we  find  another  case  equal 
to  it  in  interest. 

The  supplication  of  Moses  was  heard;  and  Joshua,  who  had 
already  distinguished  himself  on  several  occasions,  was  appointed  to 
be  the  future  leader  of  the  Israelitish  host.  Moses  was  commanded 
to  carry  this  appointment  into  effect  in  the  most  formal  manner. 
Joshua  was  set  before  the  high-priest  in  the  presence  of  the  Avhole 
congregation ;  Avhen  Moses  laid  his  hands  on  him,  and  delivered  a 
charge  to  him  suited  to  the  importance  of  the  occasion ;  and  Joshua 
w^as  then  declared  to  have  access  unto  God  by  the  ministry  of  the 
priest  through  Urim  and  Thummim.  Thus  was  Joshua  publicly 
recognized  as  the  successor  of  Moses  in  the  government  of  Israel. 

Soon  after  this  appointment,  Moses  was  commanded  to  attack 
and  destroy  the  Midianites.  For  this  service  twelve  thousand  men 
were  selected,  one  thousand  from  each  tribe.  Phinehas,  the  son  of 
the  high  priest,  with  the  "  holy  instruments  and  trumpets,"  attended 
the  expedition.  The  name  of  the  military  commander  is  not  men- 
tioned,— most  probably  it  was  Joshua ;  but  the  case  is  represented 
as  if  the  whole  business  was  conducted  under  the  immediate  direc- 
tion and  authority  of  God. 

The  result  of  this  expedition  was  the  entire  destruction  of  the 
Midianites,  none  of  the  people  being  preserved  alive,  but  female 
children  and  virgins.  The  booty  was  immense,  and  was  divided 
into  two  equal  parts,  those  who  went  to  the  war  taking  one,  and  the 
rest  of  the  congregation  the  other.  The  whole  was  subjected  to  a 
tax  in  favor  of  the  sanctuary  and  the  Levites,  the  soldiers  being  re- 
quired to  present  a  five-hundredth  part  of  their  portion,  and  the 
people  a  fiftieth  of  theirs.  Besides  this,  the  miscellaneous  booty 
was  so  great,  that  the  captains  of  thousands,  and  the  captains  of 
hundreds,  when  they  mustered  the  army  on  their  return  from  the 
expedition,  and  found  that  they  had  not  lost  one  man,  presented  a 
further  offering  to  the  Lord,  of  jewels  of  gold,  chains,  bracelets,  ear- 
rings, &c.,  amounting  in  all  to  16,750  shekels,  or  about  £37,869 
sterling. 

One  circumstance  is  distinctly  noticed  by  the  sacred  historian  in 
connection  with  this  case,  which  must  not  be  overlooked.  Balaam 
the  prophet  was  slain  in  this  war.     Being  with  the  Midianites,  he 


84  THE  HEBREW  PEOPLE. 

perished  in  the  destruction :  a  fearful  proof  that  divine  gifts  and 
good  desires  do  not  always  lead  to  a  happy  end. 

By  these  warhke  operations  the  Israelites  had  obtained  possession 
of  a  very  important  district  on  the  east  bank  of  the  Jordan.  This 
induced  the  tribe  of  Reuben  and  the  tribe  of  Gad  to  apply  to  Moses 
for  leave  to  settle  in  this  country ;  which,  on  condition  that  their 
fighting  men  should  still  continue  with  the  main  body  of  the  army 
until  all  the  tribes  had  obtained  possession  of  the  country,  was 
granted.  These  tribes,  together  with  the  half-tribe  of  Manasseh, 
therefore,  built  towns  for  their  residence,  and  made  folds  for  their 
cattle.  These  were  the  last  public  operations  over  which  Moses 
presided.  From  this  period  the  man  of  God  appears  to  have  de- 
voted himself  exclusively  to  the  spiritual  duties  of  his  office,  by  im- 
pressing on  the  hearts  of  the  Israelites  a  deep  sense  of  their  obliga- 
tion to  keep  the  comm^andments  of  God,  and  by  persuading  them 
that  this  was  not  only  their  duty,  but  that  all  their  personal  happi- 
ness, and  all  their  national  honor  and  prosperity,  depended  on  their 
fidelity  to  the  covenant  of  Jehovah. 

Perhaps  no  man  was  ever  placed  in  a  position  so  exciting,  impor- 
tant, and  responsible,  as  that  in  which  Moses  stood  at  this  juncture ; 
and  we  have  nothing  in  the  whole  history  of  the  world  more  noble 
and  effective  than  his  language  and  deportment  on  this  occasion. 
'  He  had  renounced  all  the  riches,  honors,  and  pleasures  of  Egypt, 
and  associated  himself  with  a  poor,  oppressed,  and  despised  people. 
As  their  leader,  he  had  brought  them  out  of  Egypt,  and  for  forty 
years  had  directed  their  various  movements  in  the  wilderness.  The 
object  and  end  of  all  this  was  the  possession  of  Canaan ;  and  they 
had  now  arrived  at  the  border  of  this  country,  had  subdued  several 
hostile  tribes,  and  taken  possession  of  a  part  of  the  country.  The 
reward  of  forty  years'  incessant  toil  Avas  now  within  his  reach ;  the 
object  for  which  he  had  made  every  sacrifice,  and  endm-ed  unnum- 
bered trials,  was  placed  fully  before  his  eyes.  Yet  he  is  doomed  to 
die  with  his  greatest  earthly  wishes  ungratified.  In  these  circum- 
stances, as  we  have  observed,  no  murmur  escapes  him ;  nay,  he  not 
only  bows  to  the  Divine  will,  but  enters  heartily  into  it,  loses  sight 
of  himself,  and  concentrates  all  his  undiminished  energy  to  the  good 
of  his  charge. 

When  it  is  admitted  that  he  acted  and  spoke  under  the  plenary 
influence  of  the  Holy  Spirit,  we  need  not  wonder  that  the  highest 
wisdom  and  the  richest  purity  marked  all  his  steps.  But  it  may  be 
useful  to  glance  at  a  few  points  in  this  remarkable  history.  In  the 
first  place,  Moses  entreated  the  Lord  to  appoint  a  leader  to  succeed 
him.     This  was  done ;  and  the  appointment  not  only  led  Joshua 


THE  HEBREW  PEOPLE.  85 

to  prepare  for  the  duties  of  Ms  high  station ;  but  the  public  manner 
in  wliich  it  was  made  gave  to  the  advices,  commands,  and  exhorta- 
tions of  Moses,  all  the  pathos  and  power  which  attach  to  the  Avords 
of  a  dying  friend. 

Of  this  Moses  fully  availed  himself  He  supplied  every  omission 
in  past  instruction,  repeated  the  most  important  laws,  enjoined  obe- 
dience with  all  the  authority  of  a  divinely  appointed  lawgiver,  rea- 
soned and  exhorted  Avith  all  the  earnestness  of  an  affectionate  parent, 
and,  soaring  into  the  highest  regions  of  prophecy  and  poetry,  paint- 
ed glorious  visions  of  the  blessedness  of  obedience,  and  showed  with 
equal  vividness  and  power  the  fearful  consequences  of  transgression. 

Attention  is  directed  to  the  following  brief  sketch  of  these  ad- 
dresses and  events : — 

1.  Moses  delivered  his  charge  to  the  people.  Deut.  xxxi,  1-7. 
2.  He  then  gave  an  encouraging  and  consolatory  address  to  Joshua. 
Verses  7,  8.  3.  He  completed  the  writing  of  the  law,  and  delivered 
it  to  the  priests.  Verses  9-13.  4.  Moses  and  Joshua  are  summoned 
to  meet  the  Lord  in  the  sanctuary,  where  the  Lord  gave  a  charge  to 
Joshua,  and  taught  Moses  a  song.  Verses  14-21.  5.  Moses  de- 
livered a  further  charge  to  Joshua,  and  gave  the  law  to  the  Levites. 
Verses  23-30.  6.  Moses  wrote  his  song,  and  rehearsed  it  in  the 
ears  of  the  people.  Verses  22,  30  ;  xxxii,  1-43.  7.  Moses  delivered 
a  farewell  address  to  the  people.  Deut.  xxxii,  44-47.  8.  Moses  re- 
ceived the  command  to  go  up  into  the  Mount  to  die.  Verses  48-52. 
9.  Moses  finally  delivered  his  blessing  to  the  people ;  referring  to 
each  tribe  in  detail;  giving  prophetic  intimations  of  their  future 
characters,  circumstances,  and  destiny ;  closing  with  a  brilliant  de- 
scription of  the  glorious  condition  of  Israel,  on  accomit  of  its  cove- 
nant relation  to  the  everlasting  God.  Deut.  xxxiii.  10.  Moses 
ascended  the  mountain  of  Nebo,  even  the  top  of  Pisgah,  and  died, 
according  to  the  word  of  the  Lord.  Deut.  xxxiv,  1-5. 

All  "  the  children  of  Israel  wept  for  Moses  in  the  plains  of  Moab 
thirty  days,"  Deut.  xxxiv,  8 ;  and  we  can  well  imagine  that  this 
lamentation  was  deep  and  universal.  Never  had  sovereign,  general, 
or  leader  displayed  so  much  disinterested  public  spirit,  or  devoted 
himself  so  fully  to  the  interests  of  his  people,  as  had  Moses.  Well 
might  they  mourn  the  loss  of  a  man  like  him.  We  cannot  here  avoid 
referring  to  the  very  obvious  bearing  of  this  event  on  the  religious 
opinions  and  views  of  the  Israelites.  When  learned  writers  teach, 
that  this  people  had  no  knowledge  of  a  future  life ;  that  they  were 
utterly  ignorant  of  any  higher  or  clearer  views  of  religion,  than  arose 
out  of  the  ceremonial  law ;  we  incline  to  ask  them,  If  those  opinions 
are  correct,  what  must  the  Israelites  have  thought  of  the  fate  of 


86  THE  HEBREW  PEOPLE. 

Moses  and  Aaron  ?  Here  are  two  men  eminently  owned  of  God  as 
his  servants, — men  -who  labored  long  and  faithfully  in  his  service. 
They  are,  nevei-theless,  cut  off  at  the  end  of  their  toilsome  career, 
and  deprived  of  the  prize  for  Avhich  they  had  labored.  It  is  true, 
they  had  sinned ;  but  this  single  transgression,  which  it  is  very  dif- 
ficult to  define,  could  scarcely,  on  the  principles  already  referred  to, 
have  been  made  the  ground  for  such  severe  punishment.  If  an 
inadvertency  of  thought,  or  an  unadvised  word,  were  to  cut  off  all 
hope,  and  cause  the  severest  penalty,  who  would  escape  ?  If,  as  is 
fully  believed,  the  Israelites  knew  the  certainty  of  a  future  life,  and 
the  reality  of  spiritual  religion,  then  the  case  of  these  eminent  men 
was  admonitory  in  the  extreme.  Then  the  people  Avould  see  that 
although  their  leaders  were  deprived  of  earthly  joy  because  of  their 
transgressions,  they  had  passed  to  a  heavenly  reward.  In  fact,  the 
whole  tenor  of  the  account  proves  this  to  have  been  the  case,  and 
shows  that  public  opinion  at  the  time  must  have  been  in  accordance 
with  these  views.  Could  it  have  been  the  purpose  of  Heaven  that 
the  last  pathetic  addresses  of  Moses,  his  song,  and  his  blessing, 
should  be  regarded  by  the  Israelites  as  the  effusions  of  a  man  just 
about  to  perish  under  the  divine  malediction?  All  history,  and  all 
antiquity,  reject  the  supposition,  and  prove  that  the  doctrine  of  eter- 
nal rewards  and  punishments  was  known  and  believed. 

In  closing  our  account  of  this  unparalleled  journey,  it  may  be 
necessary  to  make  a  few  remarks  on  the  manner  of  the  encampment 
formed  by  Moses.  When  we  remind  the  reader  that  this  body  con- 
tained a  population  of  both  sexes  and  all  ages,  to  the  number  of  two 
millions  or  more,  it  will  be  obvious  that  the  arrangements  by  which 
they  were  guided  in  the  several  places  of  their  stay,  during  a  sojourn 
of  forty  years,  and  a  journey  of  many  hundreds  of  miles,  must  have 
required  great  wisdom  and  skill  in  their  device  and  in  their  execu- 
tion. Yet  it  is  a  singular  and  important  fact,  that,  disposed  as  the 
people  were  to  murmur  at  every  privation,  and  to  reproach  their 
leader  on  account  of  every  inconvenience  which  they  were  called  to 
endure,  we  never  hear  them  complain  of  any  suffering  occasioned  by 
want  of  accommodation  or  deficient  arrangements  in  their  encamp- 
ments. 

There  are  many  curious  questions  arising  out  of  these  aiTange- 
ments,  to  which  it  may  not  now  be  possible  to  give  satisfactory 
answers ;  but  we  have  sufficient  information  to  enable  us  to  form  a 
general  view  of  the  case.  In  the  centre  of  the  camp  stood  the  court 
of  the  tabernacle.  This  was  about  fifty-eight  yards  long  and  twenty- 
nine  yards  wide.  In  this  area  stood  the  tabernacle,  as  the  royal 
residence  of  the  God  of  Israel.     Here  he  dwelt  among  his  people, 


•  THE  HEBREW  PEOPLE.  87 

and  over  this  royal  tent  rested  the  cloud  of  the  Divine  Presence. 
The  entrance  to  it  "was  at  the  east  end.  Here  likewise,  immediately 
before  this  entrance,  were  the  tents  of  Moses,  Aaron,  and  Aaron's 
sons,  the  priests.  On  the  other  three  sides  of  the  tabernacle  the 
several  families  of  the  Levites  had  their  position :  on  the  south  side, 
the  Kohathites,  numbering,  according  to  the  last  census,  2,750  men ; 
on  the  west,  the  sons  of  Gershon,  2,630;  and  on  the  north,  the 
family  of  Merari,  3,200.  This  part  of  the  camp  must  have  occupied 
a  very  considerable  space,  especially  as,  on  account  of  its  sanctity, 
it  would  be  regarded  as  the  ground  on  which  the  congregation  as- 
sembled for  worship.  Josephus  states  that,  except  for  this  purpose, 
none  of  the  people  were  allowed  to  come  nearer  than  two  thousand 
cubits  to  the  tabernacle.  This  would  require  a  space  of  a  thousand 
yards  on  each  side  of  the  sacred  tent,  or,  in  the  whole,  a  square  of 
more  than  a  mile. 

On  each  side  of  this  space  the  twelve  tribes  were  placed  in  four 
separate  and  distinct  bodies :  Judah,  74,600,  in  the  centre  on  the 
east  side  of  the  tabernacle ;  Zebulun,  57,400,  on  his  right  wing ;  and 
Issachar,  54,400,  on  his  left.  So  that  this  division  comprised  an 
army  of  186,400  men,  capable  of  war,  with  all  their  wives,  children, 
and  property :  their  front  was  toward  the  east,  with  their  cattle  and 
substance  in  the  rear,  or  toward  the  inner  part  of  the  whole  encamp- 
ment. On  the  south  side,  Reuben,  46,500,  occupied  the  centre, 
with  Gad,  45,650,  on  the  right,  and  Simeon,  59,300,  on  the  left; 
making  together  a  force  of  151,450  men.  The  north  side  was  occu- 
pied by  Dan  in  the  centre,  62,700,  with  Naphtali,  52,400,  on  the 
right,  and  Asher,  41,500,  on  the  left ;  making  together  a  body  of 
157,600  men.  On  the  west,  Ephraim,  40,500,  in  the  centre,  Ben- 
jamin, 35,400,  on  the  right,  and  Manasseh,  32,200,  on  the  left; 
making  together  a  force  of  108,100  on  this  side. 

Thus  the  whole  camp  lay  in  the  form  of  a  square,  every  side  oc- 
cupied by  men  of  war,  covering  their  families  and  property,  and 
surrounding  the  priests,  Levites,  and  the  sanctuary  of  God.  In  this 
arrangement  we  see  that,  as  far  as  possible,  the  peculiar  rQlationship 
of  the  heads  of  the  tribes  was  maintained.  All  the  descendants  of 
Rachel  occupied  one  division  of  the  encampment.  Three  sons  of 
Leah  form  the  van.  Two  other  sons  of  Leah,  with  one  of  Zilpah 
her  maid,  form  the  south  division ;  and  the  remainder  of  the  tribes, 
the  north  one.  It  must  be  further  observed,  in  the  subdivision  of 
the  tribes,  that  their  family  relationships  were  strictly  adhered  to, 
so  that  every  one  pitched  by  the  standard  of  his  lather's  house. 
This  arrangement  not  only  prevented  bickerings  and  disputes,  by 
placing   every  family  in  contact  with  near  relations ;  but  it  also 


^  THE  HEBKEW  PEOPLE. 

maintained,  throughout  the  entire  multitude,  an  unbroken  bond  of 
brotherhood.  Josephus  unquestionably  gave  the  opinions  which 
prevailed  among  the  Jews  of  his  day,  when  he  said,  "  When  they 
set  up  the  tabernacle,  they  received  it  into  the  midst  of  the  camp, 
three  of  the  tribes  pitching  their  tents  on  each  side  of  it ;  and  roads 
"were  cut  through  the  midst  of  these  tents.  It  was  like  a  well- 
appointed  market ;  and  everything  was  there  ready  for  sale  in  due 
order ;  and  all  sorts  of  artificers  were  in  the  shops  ;  and  it  resembled 
nothing  so  much  as  a  city,  that  sometimes  was  movable  and  some- 
times fixed." — Antiquities,  vol.  iii,  sect.  12,  p.  5. 

In  addition  to  the  bonds  of  consanguinity  and  affinity,  and  natural 
authority  of  parents  and  chiefs,  the  whole  body  was  divided,  accord- 
ing to  decimal  notation,  into  sections,  and  officers  appointed  over 
tens,  fifties,  hundreds,  and  thousands.  Thus  order  was  maintained, 
and  regularity  and  subordination  established. 

When  all  these  circumstances  are  taken  into  account,  no  plan  can 
be  conceived  more  calculated  to  secure  the  general  good  than  that 
"which  was  adopted,  nor  any  more  likely  to  make  an  impression  on 
all  the  nations  with  whom  they  came  into  contact.  Hence,  when 
this  multitudinous  host,  so  carefully  marshaled,  so  harmoniously 
blended  together,  with  the  sanctuary  of  Jehovah  in  the  centre,  and 
overshadowed  with  the  cloud  of  his  presence,  was  viewed  by  Balak 
and  Balaam,  we  need  not  wonder  at  the  terror-stricken  aspect  of  the 
king  of  Moab,  nor  that  the  prophet  should  exclaim,  "  How  goodly 
are  thy  tents,  0  Jacob,  and  thy  tabernacles,  0  Israel !"  Num.  xxiv,  5. 


THE  HEBREW  PEOPLE.  89 


CHAPTER  II. 

THE  KELIGION  OF  THE  HEBREWS  IN  THE  WILDERNESS. 

The  Object  of  the  Chapter — Religion  of  Jacob  and  his  Sons  when  they  entered  Egypt — 
Of  the  Israelites  at  the  Time  of  the  Exodus — Their  Idolatry  in  Egypt  partial  and  secret 
— Character  and  Circumstances  of  Divine  Woeship  at  this  Time — Priests — Place 
of  Worship — Religious  Revelations  made  to  the  Hebrews  in  the  Wilderness — 
The  Divine  Author  of  these,  the  sacred  Word — The  Decalogue — Eftects  produced  by  its 
Revelation — The  Tabernacle — Altar — Laver — The  Holy,  and  the  Most  Holy  Place,  with 
their  sacred  Fiurniture — The  Priesthood — The  sacred  Vestments — Urim  and  Thummim 
— Religious  Festivals — Day  of  Atonement — Feast  of  Tabernacles — Of  Trumpets — New 
Moons — Sabbatical  Year — The  Sabbath — The  Character  of  this  Religious  System — 
National  and  Theocratic — Object  and  Sanctions  of  the  Theocracy — Future  Rewards  and 
Punishments  known — The  Theocracy  national  and  general — The  typical  Character  of  the 
Mosaic  Economy  was  to  some  extent  understood  by  the  ancient  Hebrews. 

A  DIGEST  of  the  religion  of  the  Hebrews  during  their  sojourn  in  the 
wilderness  must  include  information  on  the  following  subjects : — The 
religion  which  Jacob  and  his  sons  took  with  them  into  Egypt ;  the 
change  to  which  this  religious  system  was  subjected  during  the  rapid 
multiplication  of  the  people,  throughout  the  two  centuries  of  their 
residence  in  that  country ;  the  divine  revelations  of  a  strictly  reli- 
gious character  which  were  made  to  them  tlu'ough  Moses  in  the  wil- 
derness ;  and  the  religious  economy  which  this  people,  in  consequence, 
possessed  at  the  close  of  their  journeying. 

The  first  of  these  subjects  will  here  occupy  only  a  brief  space,  as 
it  has  been  fully  discussed  in  "  The  History  and  Religion  of  the 
Patriarchal  Age,"  to  which  the  reader  is  referred.  It  will  therefore 
be  necessary  only  to  repeat  the  substance  of  those  conclusions  which 
resulted  from  a  lengthened  discussion  of  the  subject  in  that  work. 

In  this  inquiry,  it  was  satisfactorily  ascertained  that  man,  in  the 
earliest  ages,  was  made  acquainted  with  the  being  and  perfections 
of  God,  and  his  government  of  the  world ;  the  fall  and  depravity  of 
man,  and  the  consequent  evil  of  sin ;  the  promise  of  a  Redeemer, 
and  the  appointment  of  animal  sacrifice,  as  typical  of  the  eiEcacious 
atonement  of  His  death ;  the  reality  and  perpetuity  of  a  future  state, 
including  a  knowledge  of  rewards  and  punishments ;  the  existence 
and  authority  of  divine  laws  for  the  regulation  of  human  conduct ; 
and  the  gracious  influence  of  the  Holy  Spirit,  for  the  purpose  of 
giving  effect,  individually  and  generally,  to  the  merciful  purposes  of 
God. 

If  these  conclusions  are  just,  it  will  be  admitted  that  the  religion 
of  the  early  ages  was  founded  on  revealed  truth ;  and  that,  wherever 


90  THE  HEBKEW  PEOPLE. 

that  truth  was  obeyed,  it  produced  a  living,  influential  principle, 
which  imparted  to  the  individual  a  conscious  witness  of  righteous- 
ness, an  internal  testimony  that  he  pleased  God.  It  is  thus  described 
by  the  inspired  authority  of  the  New  Testament.  Heb.  xi,  4,  5. 

The  religion  of  the  early  patriarchs,  therefore,  whatever  obscurity 
might  have  rested  on  some  of  its  doctrinal  elements,  did  not  consist 
of  an  ignorant  adoption  of  peculiar  rites  and  laws,  nor  of  a  heartless 
acquiescence  in  certain  dogmas.  It  was  an  efficient  manifestation 
of  the  truth  and  grace  of  God.  Yet,  in  some  respects,  great  pecu- 
liarity attached  to  this  initial  dispensation.  As  far  as  we  are  in- 
formed, the  people  of  those  days  possessed  no  authoritative  written 
records  of  truth.  The  revelations  with  which  they  were  favored 
were  handed  doAvn,  and  preserved  by  viva  voce  testimony,  from 
father  to  son.  The  manner  of  transmission  was  therefore  that  of 
oral  tradition,  the  father  of  the  family  being  the  priest  and  teacher. 
It  may  be  further  observed,  that  those  individuals  who  experienced 
the  efficacy  of  this  religion,  had  a  distinct  knowledge  of  Divine  Pro- 
vidence, and  a  clear  perception  of  the  duty  and  the  effects  of  prayer. 

Such  was  the  religion  of  Jacob  when  he  went  down  into  Egypt ; 
such,  there  is  reason  to  believe,  was  the  religion  of  Joseph,  and  of 
the  other  sons  of  Israel,  as  far  as  knowledge  and  opinion  could  ex- 
tend. How  far  the  hearts  of  the  latter  were  imbued  with  this  faith, 
and  their  lives  made  subject  to  its  truth,  we  have  very  slender  means 
of  determining. 

The  family  of  Jacob,  consisting  of  seventy  men,  when  located  in 
Egypt,  rapidly  multiplied,  and  expanded  into  a  nation.  It  becomes, 
therefore,  important  to  ascertain  to  what  extent  the  religion  of  the 
Israehtes  was  affected  during  their  sojourn.  This  inquiry  is  of  more 
than  ordinary  consequence,  inasmuch  as  it  has  been  the  common 
practice  to  refer  any  anomaly  or  difficulty  found  in  the  religious 
practices  or  institutions  of  the  Hebrews,  to  the  influence  of  Egyp- 
tian idolatry,  and  the  consequent  adoption  of  the  rites  and  manners 
of  that  country. 

It  cannot  be  denied  that,  at  first  sight,  there  appears  to  be  great 
plausibility  in  the  presumption,  that  a  family  thus  situated,  and  mul- 
tiplying generation  after  generation,  in  the  midst  of  an  idolatrous 
and  dominant  nation,  must  have  had  their  religious  doctrines  and 
practices,  to  some  considerable  extent,  affected  by  those  of  the  niling 
powers,  and  of  the  surrounding  population.  But  a  careful  review 
of  the  real  circumstances  of  the  case  will  show,  that,  if  this  influence 
operated  at  all,  it  was  to  a  very  limited  extent. 

In  the  first  place,  it  is  important  to  observe,  that  when  the  family 
of  Jacob  came  into  Egypt,  they  were  described  by  Joseph,  and  they 


THE  HEBREW  PEOPLE.  91 

described  themselves,  as  persons  so  different  in  their  manners  and 
occupation  from  the  Egyptians,  that,  for  this  reason,  a  separate  and 
distinct  district  was  allotted  for  their  location.  This  measure,  while 
it  clearly  recognized  the  peculiar  views  and  habits  of  the  Hebrews, 
removed  them,  as  far  as  possible,  from  the  range  of  Egyptian 
influence. 

It  must  further  be  noted,  that  the  pure  patriarchal  faith  was  fre- 
quently inculcated  on  the  Israelites  during  this  period ;  the  addresses 
and  predictions  delivered  in  the  last  days  of  Jacob  were  full  of  this 
kind  of  instruction,  and  the  dying  charge  of  Joseph  was  alike  adapted 
to  imprint  the  great  elements  of  patriarchal  faith  upon  the  minds  of 
the  Hebrew  people. 

But  perhaps  nothing  tended  so  effectually  to  preserve  the  Israel- 
ites from  Egyptian  idolatry,  as  the  jealousy,  pei-secution,  and  con- 
summate cruelty  with  Avhich  they  were  treated  in  that  country.  The 
ostensible  cause  of  this  oppression  (Exod.  i,  9,  1 0)  may  be  taken  as 
a  proof,  that  the  descendants  of  Jacob  had  preserved  all  their  pecu- 
liarities, and  that  the  line  of  demarkation  between  them  and  the 
Egyptians  continued  as  strong  as  ever.  If  the  policy  of  Pharaoh 
had  been  directed  to  the  same  purpose  as  that  which  was  afterward, 
under  much  less  favorable  circumstances,  formed  and  pursued  by 
the  Moabites  and  Midianites,  on  all  merely  human  principles  of  cal- 
culation we  might  have  justly  despaired  for  the  religious  integrity 
of  God's  elect  people.  If,  instead  of  murderous  coercion,  they  had 
aimed  at  amalgamation,  and  with  this  object  had  promoted  friendly 
intercourse  and  matrimonial  connections,  the  process  of  union  might 
have  been  slow ;  but,  unless  prevented  by  the  immediate  interposi- 
tion of  God,  it  would  have  been  certain.  But  when,  instead  of  this 
conciliatory  course,  severe  persecution  and  barbarous  inflictions  were 
continued  for  nearly  half  a  century,  the  strongest  barrier  was  raised 
against  religious  incorporation.  There  was  little  probability  that 
the  oppressed  captive  would  copy  the  faith,  or  adopt  the  reli- 
gious institutions,  of  his  cruel  tyrant.  All  history  and  experience 
are  opposed  to  such  a  result. 

These  considerations  appear  to  lead  to  the  opinion,  that  the  Is- 
raelites in  Egypt,  to  a  remarkable  degree,  preserved  their  manners 
and  religion  from  being  affected  by  those  of  the  Egyptians.  But 
before  this  conclusion  is  adopted,  it  will  be  necessary  to  inquire  whe- 
ther the  sacred  writers  have  cast  any  important  light  upon  this  sub- 
ject. Joshua  certainly  alludes  to  it.  When  exhorting  the  people 
to  obedience,  he  said,  "Now  therefore  fear  the  Lord,  and  serve  him 
in  sincerity  and  in  truth  :  and  put  away  the  gods  which  your  fathers 
served  on  the  other  side  of  the  flood,  and  in  Egypt ;  and  serve  yo 


93  THE  HEBREW  PEOPLE. 

the  Lord."  Joshua  xxiv,  14.  This  text  clearly  states  that  the  Israel- 
ites were  to  some  extent  guilty  of  idolatry  whilst  in  Egypt;  but  it 
does  not  say  whether  the  gods  spoken  of,  as  worshiped  in  that  coun- 
try, were  the  same  gods  which  the  Hebrew  fathers  served  on  the 
other  side  of  the  Euphrates,  or  the  gods  of  Egypt.  Another  refer- 
ence to  this  subject,  couched  in  more  precise  terms,  is  found  in  Eze- 
kiel.  This  prophet,  expostulating  with  the  elders  of  Israel,  on 
account  of  the  unfaithfulness  of  the  people  in  every  age  of  their  his- 
tory, observes,  that,  when  the  Lord  brought  them  up  out  of  the  land 
of  Egypt,  he  said  unto  them,  "  Cast  ye  away  every  man  the  abomi- 
nations of  his  eyes,  and  defile  not  yourselves  with  the  idols  of  Egypt : 
I  am  the  Lord  your  God.  But  they  rebelled  against  me,  and  would 
not  hearken  unto  me :  they  did  not  every  man  cast  away  the  abomi- 
nations of  their  eyes,  neither  did  they  forsake  the  idols  of  Egypt." 
Ezek.  XX,  7,  8.  This  language  clearly  proves,  notwithstanding  the 
apparent  improbability  of  the  thing,  that  the  Israelites  did  to  some 
extent  pollute  themselves  with  the  idols  of  Egypt.  But  while  this 
fact  is  fully  admitted,  it  must  be  observed  that  the  text  aifords  im- 
portant information  respecting  the  nature  of  this  evil,  and  the  extent 
to  which  it  prevailed.  By  placing  in  the  same  category  the  circum- 
stances of  the  sojourn  in  Egypt,  respecting  which  we  have  scarcely 
any  information,  and  those  which  occurred  in  the  wilderness,  of 
which  there  remains  an  ample  history,  the  prophet  has  enabled  us 
to  form  a  correct  judgment  on  this  subject.  He  says  that  when, 
after  the  exodus,  they  were  commanded  to  cast  away  the  idols  of 
Egypt,  they  did  not  obey.  Now  it  is  well  known,  that,  during  the 
sojourn  of  the  Israelites  in  the  wilderness,  idolatry  was 'not  only  re- 
garded as  a  sin  against  God,  but  every  practice  of  the  evil  and  in- 
centive to  it  were  punishable  with  death.  Deut.  xvii,  2-5.  Yet  this 
text  assures  us,  that,  notwithstanding  this  rigid  prohibition,  idolatry 
was  practiced ;  and  this  fearful  charge  is  fully  confirmed  by  Moses 
himself,  who  declares  that  his  people  had  provoked  the  Lord  "  to 
jealousy  with  strange  gods,"  and  these  not  the  old  deities  of  the 
Chaldeans,  but  "  new  gods  that  came  newly  up,  whom  your  fathers 
feared  not."  Deut.  xxxii,  16,  17.  But  what  was  the  real  character 
of  these  idolatrous  practices  ?  It  is  certain  that  in  the  wilderness 
they  did  not  obtain  as  corruptions  of  the  national  faith,  nor  did  they 
deteriorate  the  institutions  of  the  law  by  introducing  new  objects  of 
worship,  or  new  elements  into  the  ritual.  This  idolatry  must  have 
existed  as  the  private  and  covert  sin  of  individuals,  who  acted  in 
defiance  of  the  religion  of  their  fathers,  and  committed  these  abomi- 
nations in  secret,  lest  they  should  be  punished  for  their  iniquity. 
Is  it  not  reasonable  to  suppose  that  the  sin  of  idolatry  which  was 


THE   HEBREW   PEOPLE.  93 

committed  in  Egypt  was  of  the  same  character  ?  The  practice  is 
uniformly  spoken  of  as  that  of  individuals.  This  conclusion  is 
strongly  supported  by  the  fact,  that  the  distinguishing  rite  of  their 
religion,  circumcision,  had  been  universally  observed.  Joshua  v,  5. 
If  these  opinions  are  Avell  founded,  it  will  follow  that  the  descend- 
ants of  Jacob  left  Egypt,  believing  all  the  great  doctrines  of  the  pa- 
triarchal faith,  and,  as  a  people,  devoted  to  the  service  of  the  true 
God ;  although  there  would  be  many  among  them  irreligious  and 
disobedient  in  their  private  character ;  and  some  who  carried  this 
sinful  disposition  to  such  an  extent  as  privately  to  indulge  in  idola- 
trous practices. 

These  conclusions  are  confirmed  by  the  nature  of  the  contest 
which  issued  in  the  exodus  of  the  Israelites.  This  is  always  spoken 
of  as  a  war  of  religions ;  and  such  was  the  character  of  the  whole 
process  of  their  deliverance.  The  first  demand  of  Moses  for  the 
liberation  of  his  people  Avas  based  upon  the  peculiar  character  of 
Hebrew  worship  :  how  could  this  have  been,  if  it  had  to  any  consi- 
derable extent  been  assimilated  to  that  of  Egypt  ?  On  the  contrary, 
the  religious  rites  of  the  Hebrews  are  spoken  of  as  so  intolerable  in 
the  estimation  of  the  Egyptians,  that  they  could  not  be  performed 
in  their  presence.  Exod.  viii,  26.  Nor  can  the  Scriptural  narrative 
of  the  exodus  be  read  without  producing  a  conviction,  that  the  Is- 
raelites in  the  depth  of  their  trouble  looked  to  God  for  support  and 
deliverance.  The  language  of  Moses  implies  the  sincerity,  earnest- 
ness, and  prevalence  of  their  prayer :  "  The  children  of  Israel  sighed 
by  reason  of  the  bondage,  and  they  cried,  and  their  cry  came  up 
unto  God."  Exod.  ii,  23.  These  words  appear  as  intended  to  de- 
scribe the  most  earnest  application  for  help.  And  to  whom  did 
they  cry  but  to  Him  who  heard,  and  came  down  to  deliver  them  'i 
In  the  depth  of  their  suffering,  there  can  be  little  doubt  that  the 
children  of  Israel  carefully  studied  the  covenant  promises,  which  had 
been  made  unto  their  fathers ;  and  from  these  gathering  reason  to 
beheve  that  the  appointed  time  of  their  deliverance  was  near,  they 
cried  unto  God  in  earnest  and  persevering  prayer. 

But  this  application  for  divine  aid,  recognized,  as  it  appears  to 
have  been,  by  God  as  a  national  act,  leads  to  other  important  inquiries 
respecting  the  religion  of  the  Hebrews  in  Egypt.  Had  they  any  set 
place  for  uniting  in  worship  ?  Did  any  class  or  order  of  persons 
exist  among  them  in  the  character  of  priests  or  ministers  of  reli- 
gion? 

With  respect  to  the  first  question,  attention  is  instantly  called  to 
the  altar  of  sacrifice.  This,  in  those  days,  was  the  sacred  place,  the 
centre  of  worship.     It  appears  to  have  been  the  invariable  practice 


94  THE  HEBREW  PEOPLE, 

of  Abraham,  Isaac,  and  Jacob,  -wherever  they  located  for  any  length 
of  time,  to  raise  an  altar  unto  the  Lord :  and,  considering  the  pecu- 
liar circumstances  which  led  the  father  of  the  twelve  tribes  to  so- 
journ in  the  land  of  the  Pharaohs,  it  would  be  singularly  strange  if, 
on  reaching  Goshen,  he  had  not  raised  an  altar,  and  offered  sacrifice 
unto  God.  If  this  was  done,  it  may  be  supposed,  that,  notwith- 
standing the  wonderful  multiplication  of  the  people,  that  altar  erected 
by  their  great  ancestor  still  remained  as  a  sacred  place.  But,  from 
the  words  of  Moses,  it  appears  that  sacrifice  had  been  greatly  in  des- 
uetude, if  not  entirely  discontinued.  The  latter  seems  most  proba- 
ble, from  the  urgent  importunity  of  Moses  to  take  the  people  into 
the  wilderness  for  this  purpose. 

It  is,  however,  too  much  to  infer,  from  this  suspension  of  public 
sacrifice,  that  the  Israelites  at  this  time  had  no  particular  place 
which  they  regarded  as,  in  a  peculiar  manner,  sacred  unto  God. 
During  the  intercourse  between  Moses  and  Pharaoh,  the  former  ap- 
pears to  have  had  access  "  unto  the  Lord"  at  any  time  when  the 
exigency  of  the  case  required  divine  direction  or  power.  The  man- 
ner in  which  it  is  spoken  of  seems  to  prove  that  tliis  intercourse  did 
not  merely  arise  out  of  the  spiritual  aspirations  of  Moses,  but  was, 
in  some  sense,  connected  with  a  certain  place,  a  given  locality,  where 
he  went  to  meet  with  God.  Hence  we  read  that  "  Moses  returned 
unto  the  Lord ;"  Exod.  v,  22  ;  and,  "  Moses  said  before  the  Lord." 
Exod.  vi,  30.  While  in  the  wilderness,  before  the  tabernacle  was 
built,  or  the  Levitical  economy  revealed,  Moses  said  unto  the  chil- 
dren of  Israel,  "  Come  near  before  the  Lord."  Exod.  xvi,  9.  Again : 
"  Moses  said  unto  Aaron,  Take  a  pot,  and  put  an  omer  full  of  manna 
therein,  and  lay  it  up  before  the  Lord,  to  be  kept  for  your  genera- 
tions. So  Aaron  laid  it  up  before  the  testimony,  to  be  kept." 
Verses  33,  34.  Do  not  these  portions  of  Scripture  plainly  intimate 
the  existence  of  a  peculiar  place,  where  the  presence  of  God  was 
supposed  to  reside,  and  where  special  access  unto  him  was  regarded 
as  attainable? 

But  this  fact  is  further  illustrated  by  the  intimations  which  are 
given  of  the  existence  of  a  priesthood,  prior  to  the  giving  of  the  law. 
One  explicit  text  places  this  point  beyond  all  doubt.  When  Moses 
went  up  into  the  Mount  to  meet  God,  before  the  Aaronic  priesthood 
had  been  instituted,  and  when  the  Israelites  retained  precisely  the 
same  ecclesiastical  order  as  before  the  exodus,  Jehovah  said  unto 
Moses,  "And  let  the  priests  also,  which  come  near  to  the  Lord, 
sanctify  themselves,  lest  the  Lord  break  forth  upon  them."  Exodus 
xix,  22.  Here,  then,  the  priesthood  is  spoken  of  as  an  existing  in- 
stitution. (See  Appendix,  note  3L)     But,  not  only  so :  another  pas- 


THE  HEBREW  PEOPLE.  95 

sage  in  the  same  chapter  shows  that  the  nature  and  privileges  of  this 
office  Avere  sufficiently  known  and  understood,  to  make  it  the  basis 
of  a  promise  which  was  given  to  the  whole  people :  "  Ye  shall  be  unto 
me  a  kingdom  of  priests,"  verse  6;  language  which  would  have 
been  utterly  unintelligible,  if  the  Israelites  had  not  fully  understood 
the  free  access  unto  God  which  priests  were  supposed  to  enjoy,  and 
the  acceptance  with  which  their  offerings  were  received. 

These  investigations  appear  to  conduct  us  to  the  conclusion,  that, 
during  the  rapid  multiplication  of  the  Hebrews  in  Egypt,  the  insti- 
tutions of  the  patriarchal  religion  were  expanded  to  meet  the  case  of 
the  multitude,  and  its  spirit  and  purpose  were  developed,  so  as  to 
provide  one  sacred  place  of  access  unto  God,  and  appointed  ministers, 
who  there  conducted  sacred  rites,  and  for  themselves  and  for  the  peo- 
ple "  came  near  irnto  the  Lord."  In  what  manner  this  place  was 
prepared  and  these  services  performed  in  Egypt,  we  are  not  told ; 
but  it  seems  probable  that  a  building  was  set  apart  for  this  special 
purpose.  It  is  an  established  fact,  that  temples  were  built  in  Egypt, 
not  only  before  the  exodus,  but  even  prior  to  the  time  of  Joseph ; 
it  appears,  therefore,  reasonable  to  suppose,  that  the  Israelites,  with 
their  strong  inclination  to  maintain  the  patriarchal  faith  in  all  its 
fully  developed  maturity,  would  provide  a  seat  for  their  sacred  em- 
blems, a  place  where,  in  a  manner  agreeable  to  the  privileges  of  the 
primitive  dispensation,  they  might  have  access  unto  God.  This  in- 
duction is  almost  invested  with  certainty  by  the  sacred  text,  in  which 
the  Lord,  speaking  by  Nathan  to  David,  says,  "  I  have  not  dwelt  in 
any  house,  from  the  day  that  I  brought  up  the  children  of  Israel  out 
of  Egypt,  even  to  tliis  day,  but  have  walked  in  a  tent  and  in  a  taber- 
nacle." 2  Sam.  vii,  6.  May  not  these  words  be  taken  to  imply, 
that  a  house  which  was  regarded  as  the  residence  of  God,  existed 
among  the  Israelites  in  Egypt;  and  that,  as,  after  the  wanderings 
of  the  desert,  and  the  unsettled  government  of  the  judges,  the  king 
of  Judah  proposed  to  build  a  house  for  the  Lord,  accounting  it  more 
suitable  to  his  majesty  than  a  tent,  so  Moses,  finding  among  the  Is- 
raelites a  building  consecrated  to  this  sacred  use,  and  perceiving  the 
importance  of  providing  a  substitute  for  it  during  the  long  journey 
which  the  Hebrews  had  before  them,  removed  the  sacred  emblems, 
and  the  seat  of  the  Divine  Presence,  into  a  tent  which  he  had  pre- 
pared for  the  purpose  ?  But  if  this  is  thought  to  be  doubtful,  it  must 
be  admitted  that  when  the  Israelites  went  forth  thence  into  the  wil- 
derness, before  they  an-ived  at  Sinai,  or  had  received  any  revelations 
of  the  Levitical  economy,  there  Avas  a  tent  or  tabernacle  specially 
appropriated  to  the  ministerial  work  of  Moses,  and  where  undoubted- 
ly he  had  intercourse  with  God.    Prior  to  the  transgression  of  the 


96  THE  HEBREW  PEOPLE. 

people  in  the  case  of  the  golden  calf,  this  tabernacle  stood  in  the  camp, 
probably  in  the  midst  of  it :  but  on  that  occasion  Moses  removed  it 
out  of  the  camp,  (to  the  distance  of  two  thousand  cubits,  according 
to  the  Talmud,)  "and  called  it  the  tabernacle  of  the  congregation." 
The  narrative  of  the  events  which  immediately  followed  this  move- 
ment, clearly  proves  that  it  had  been  regarded  as  specially  identified 
with  the  presence  and  ser-sdce  of  God,  and  probably  was  consecrated 
to  his  worship.  For  when,  on  account  of  this  great  sin,  the  taber- 
nacle was  removed,  it  was  evidently  regarded  as  the  withdrawal  of 
the  Lord  from  the  people ;  and  it  is  said,  "  It  came  to  pass,  that  every 
one  which  sought  the  Lord  went  out  unto  the  tabernacle  of  the 
congregation,  which  was  without  the  camp."  Kxod.  xxxiii.  7.  By 
this  spontaneous  movement,  the  people  declared  their  adherence  to 
the  service  of  JehovaK  and  he  honored  theu'  faith.  For  when  Mo- 
ses went  out  to  the  tabernacle,  after  its  removal,  and  those  who  had 
been  partakers  in  the  sin  "  stood  every  man  at  his  tent-door,"  and 
looking  after  Moses,  wondered  what  would  take  place,  "  the  cloudy 
pillar  descended,  and  stood  at  the  door  of  the  tabernacle,  and  the 
Lord  talked  with  Moses."  Yerses  8,  9.  It  was  in  this  tabernacle, 
doubtless,  that  the  place  or  thing,  called  the  '"testimony,"  which  was 
regarded  as  the  seat  of  the  Divine  Presence,  was  situated. 

However  difficult  it  may  be  to  give  any  distinct  idea  of  this  locali- 
ty, of  the  elements  of  which  it  was  composed,  or  of  the  manner  of 
their  aiTangement,  it  can  scarcly  admit  of  a  doubt  that  here  were  de- 
posited "sisible  emblems  of  patriarchal  worship,  which  bore  some  re- 
semblance or  analogy  to  the  ark  and  cherubim  afterward  prepared 
for  the  tabernacle  of  Moses.  (See  Appendix,  note  32.) 

This  opinion  harmonizes  with  what  has  been  already  advanced  re- 
specting the  privileges  and  character  of  the  patriarchal  dispensation, 
(see  Patriarchal  Age,  pp.  149-174,  247  :)  and  if  these  views  be  cor- 
rect, we  find,  in  the  religious  condition  of  the  Hebrews  at  the  exodus, 
the  utmost  development  of  patriarchism.  With  a  retention  of  all 
the  doctrines  of  that  dispensation,  they  had  among  them  religious 
ministers,  and  an  appointed  place,  which  was  regarded  as  the  special 
seat  of  the  Di^•ine  Presence. 

Having  disposed  of  these  preliminary  inquiries,  we  proceed  to  in- 
vestigate the  divine  revelations  Tvhich  were  made  to  the  Israelites  in 
the  wilderness.  Here  the  first  particular  claiming  attention  is  the 
manifestation  of  God  which  it  exliibits,  in  revealing  a  Di\'ine  Person 
as  its  author  and  administrator.  It  is  necessary  in  this  case,  also. 
to  refer  to  the  preceding  dispensation.  It  has  been  shown  {Patri- 
archal Age,  p.  499)  that  the  Divine  Person  who  made  revelations 
duripg  the  patriarchal  age,  frequently  spoke  and  acted  in  a  manner 


THE  HEBREW  PEOPLE.  97 

which  indicated  a  plurality  of  persons  in  the  Divine  Nature ;  and  it 
was  further  shoAvn,  that  this  visible  and  acting  Jehovah  was  the  pro- 
mised Messiah,  the  Lord  Jesus  Christ  of  the  Is  ew  Testament. 

It  is  equally  interesting  and  important  to  observe  a  precisely  simi- 
lar mode  of  communication  in  the  announcement  of  this  new  econo- 
my. When  Moses  saw  the  angel  Jehovah  in  the  burning  bush  at 
Sinai,  this  Divine  Person  declared  himself  "  the  God  of  Abraham, 
Isaac,  and  Jacob :"  a  declaration  which,  of  itself,  is  quite  sufficient 
to  point  him  out  as  the  visible  Jehovah  of  the  patriarchs.  And  when 
the  Israelites  were  delivered  from  Egypt,  this  same  Divine  Person 
was  their  guide ;  for  "  the  Lord  went  before  them  by  day  in  a  pillar 
of  a  cloud,  to  lead  them  the  way ;  and  by  night  in  a  pillar  of  fire,  to 
give  them  hght."'  Exod.  xiii,  21.  This  Angel  of  Jehovah  is  spoken 
of  by  the  prophet  Isaiah,  as  associated  with  another  being,  which  is 
called  the  "  Holy  Spirit"  of  Jehovah :  "  In  all  their  affliction  he  was 
afflicted,  and  the  angel  of  his  presence  saved  them :  in  his  love  and 
in  his  pity  he  redeemed  them ;  and  he  bare  them,  and  can-ied  them 
all  the  days  of  old.  But  they  rebelled,  and  vexed  his  Holy  Spirit  : 
therefore  he  was  turned  to  be  their  enemy,  and  he  fought  against 
them."  Isa.  Ixiii,  9,  10. 

From  these  statements  the  true  and  proper  Divinity  of  this  Angel 
of  Jehovah  cannot  be  doubted.  But  as  he  appeared  to  the  patriarchs, 
so  he  did  unto  Mosos ;  for  he  "  spake  unto  Moses  face  to  face,  as  a 
man  speaketh  unto  his  friend."  Exod.  xxxiii,  11 ;  Deut.  xxxiv,  10. 
This  language,  be  it  observed,  is  spoken  of  Jehovah.  And  yet  at 
other  times,  even  in  the  same  chapter,  the  Lord  said  unto  Moses, 
"  Thou  canst  not  see  my  face :  for  there  shall  no  man  see  me,  and 
live."  Verse  20.  How  is  this  apparently  contradictory  language  to 
be  reconciled  ?  Here  is  Jehovah  seen  face  to  face,  and  Jehovah  that 
cannot  be  seen !  Again :  the  Lord  repeatedly  says,  that  he  wLU  not 
go  up  with  the  people,  but  that  he  will  send  an  Angel,  Exod.  xxiii, 
20-23;  xxxiii,  1-3  ;  and  yet  Ave  are  told  that  "the  Lord  alotie  did 
lead  them,  and  there  was  no  strange  God  with  them."  Deut.  xxxii, 
12.  For  this  Angel  was  also  Jehovah.  Here,  then,  as  in  patri- 
archal times,  there  is  a  visible  Jehovah  who  is  the  Word  of  God,  and 
who  is  generally  the  medium  of  divine  communication  with  ]\Ioses ; 
while  at  other  times  the  narrative  contains  explicit  references  to  the 
Father  and  the  Holy  Spirit.  It  is,  therefore,  certain  that  the  Di- 
vine Person  which  appeared  unto  Moses  was  the  same  that  visited 
Abraham  and  the  other  pati'iarchs :  and  thus  the  same  Jehovah  who 
revealed  truth,  administered  judgment,  and  earned  out  the  purposes 
of  grace,  thi'oughout  the  patriarchal  dispensation,  was  the  Author 
of  the  Jewish  economy,  and,  by  his  own  immediate  interposition, 

7 


98  THE  HEBREW  PEOPLE, 

built  up  the  Levitical  church  with  materials  selected  from  the  pre- 
ceding dispensation. 

In  proceeding  to  furnish  a  digest  of  the  revelations  given  from 
Sinai,  it  may  be  remarked  that,  besides  those  particulars  which 
have  been  already  noticed,  many  others  will  be  observed  to  bear  a 
striking  analogy  to  similar  elements  of  patriarchal  religion,  and,  in 
some  instances,  to  prominent  features  in  the  religious  institutions  of 
heathen  nations.  (See  Appendix,  note  33.)  To  some  of  these  a 
passing  reference  will  be  made ;  but  a  full  consideration  of  the  latter 
class  of  coincidences  will  be  reserved  for  a  future  place.* 

The  first  divine  revelation  from  Sinai,  and  that  which  alone  was 
delivered  immediately  by  God  to  all  the  people,  comprised  those 
great  elements  of  moral  law,  commonly  called  the  Decalogue.  Tliis 
has,  by  common  consent,  been  regarded  as  the  basis  of  the  Jewish 
religion.  And  it  is  worthy  of  particular  observation,  that  it  un- 
doubtedly re-enacts  some  laws  which  were  in  full  force  under  the 
patriarchal  dispensation.  It  is  certain  that  murder  was  not  only 
prohibited,  but  punishable  with  death,  under  that  economy :  it  is 
equally  clear  that  idolatry  was  forbidden.  Job  xxxi,  2;  so  was 
adultery,  and  the  penalty  was  death.  Gen.  xxvi,  9-11.  It  has  been 
already  shown  (^Patriarchal  Age,  pp.  255-257)  that  the  same 
might  be  said  of  several  other  of  these  commandments ;  so  that  in 
this  case  there  is  a  certain  incorporation  of  the  elements  of  primi- 
tive faith  and  law  into  the  very  foundation  of  the  Mosaic  economy. 
Hence  Dr.  Hales  does  not  hesitate  to  say,  "  There  is  great  reason 
to  believe  that  the  substance,  at  least,  of  the  Decalogue  given  on 
Mount  Sinai,  was  of  primitive  institution." — Mantes  Bible,  Job 
xxiii,  11,  12. 

As  might  have  been  expected  from  the  important  character  of 
these  laws,  their  language  and  arrangement  have  been  closely  scru- 
tinized. The  principal  question,  however,  which  has  been  raised, 
respects  the  division  and  arrangement  of  these  commandments.  It 
is  undisputed  that,  after  having  been  orally  delivered,  they  were 
written,  and  written  upon  two  tables  of  stone.  How,  then,  were 
they  divided  ?  and  how  many  stood  on  each  table  ?  On  these  ques- 
tions very  conflicting  opinions  have  been  held ;  but  that  which  was 
adopted  by  the  English  Church  at  the  Reformation,  by  which  four 
laws  are  placed  on  the  first,  and  six  upon  the  second  table,  is  un- 
doubtedly supported  by  the  highest  authority,  and  is  entitled  to 
universal  acceptance.   (See  Appendix,  note  34.) 

As  no  nation  ever  had  a  purer  moral  code  for  the  regulation  of 

*  The  third  volume  of  Sacred  Annals,  treating  of  the  History  and  Eeligion  of  the  Gen- 
tile Nations. 

7* 


THE   HEBKEW   PEOPLE.  99 

private  life,  and  as  tlie  basis  of  their  public  institutions ;  so  no  peo- 
ple ever  received  the  elements  of  their  laws  in  a  manner  so  impres- 
siye,  or  accompanied  with  such  solemn  sanctions.  In  respect  of 
elevated  theology  and  moral  purity,  a  comparison  of  the  Decalogue 
with  any  laws  of  human  device  is  out  of  the  question.  And  as  to 
the  manner  of  communication,  and  the  authority  with  which  they 
were  propounded,  how  puerile  and  contemptible  do  the  pretensions 
of  Numa,  the  trick  of  Solon,  the  fables  of  Minos  and  Lycurgus,  ap- 
pear, when  placed  in  juxtaposition  with  the  thunders  of  Sinai,  the 
flaming  mount,  and  God  speaking  to  millions  of  people  out  of  the 
midst  of  the  fire  ! 

It  is  not  easy,  perhaps  it  is  impossible,  at  the  present  time,  to 
form  any  tolerable  estimate  of  the  effect  which  the  miraculous  enun- 
ciation of  this  law  by  God  himself  produced  upon  the  congregation 
of  Israel.  That  the  loftiest  intellect  Avas  filled  with  awe,  and  the 
stoutest  heart  quailed  under  these  sublime  manifestations  of  Deity, 
is  certain ;  nor  can  we  form  a  conception  of  any  circumstances  more 
likely  to  bring  divine  authority,  with  all  its  just  influence,  to  bear  on 
the  human  conscience,  than  those  which  took  place  on  that  occasion. 

The  revelation  of  the  ceremonial  law  succeeded  the  communica- 
tion of  the  moral  code,  as  a  part  of  the  same  system,  and  under  the 
same  sanction.  The  tabernacle  with  its  furniture  here  first  claims 
attention.  This  sacred  tent  was  intended  to  be  the  centre  of  Avor- 
ship,  the  seat  of  the  Divine  Presence.  In  the  directions  given  for 
the  construction  of  this  sanctuary,  there  are  two  things  to  be  parti- 
cularly noted.  It  was  to  be  made  "  after  the  pattern  of  the  taber- 
nacle," Exod.  XXV,  9 ;  words  which  appear  to  convey  a  distinct  inti- 
mation that  a  pre-existent  tabernacle  was  to  afford  a  general  outline 
of  this  new  building,  and  of  its  furniture.  But  the  Mosaic  taberna- 
cle was  not  to  be  a  mere  reproduction,  or  servile  imitation,  of  the 
sacred  tent  previously  in  use :  it  was  to  be  a  copy,  but  elaborated 
and  more  splendid ;  and,  at  the  same  time,  more  perfect  in  its  typi- 
cal character  as  a  "  shadow  of  heavenly  things."  Heb.  viii,  5. 
Therefore  Moses  is  further  charged  not  only  with  a  detailed  de- 
scription of  every  part  of  the  new  tabernacle,  and  of  every  article  of 
its  furniture,  but  a  visible  representation  of  the  whole  was  exhibited 
to  him  by  the  Lord  on  Sinai,  and  the  solemn  injunction  was  repeat- 
edly given :  "  Look  that  thou  make  them  after  their  pattern,  which 
was  showed  thee  in  the  mount."  Exod.  xxv,  40 ;  xxvi,  30 ;  Num. 
viii,  4.    (See  Appendix,  note  35.) 

Notwithstanding  the  careful  particularity  with  which  Moses  ap- 
pears to  have  described  the  tabernacle,  it  is  doubtful  whether  we 
possess  suflQicient  information  to  give  us  a  clear  apprehension  of  the 


100  THE  HEBREW  PEOPLE. 

construction  of  this  interesting  and  important  edifice.  Enough  has, 
however,  been  revealed  to  enable  us  to  form  a  general  idea  of  it. 

The  first  part  to  be  described  is  the  court  of  the  tabernacle.  This 
was  merely  an  inclosed,  uncovered  space,  about  one  hundi'ed  and 
seventy-five  feet  long,  and  eighty-seven  and  a  half  feet  wide.  It 
was  formed  by  fine  linen  curtains,  suspended  on  pillars,  of  which 
there  were  twenty  on  each  side,  ten  on  the  west  end,  and  six  on  the 
east,  where  was  the  entrance.  All  these  pillars  stood  in  sockets  of 
brass,  which  were  laid  on  the  ground.  In  addition  to  the  support 
which  the  pillars  derived  from  the  sockets,  their  tops  were  fastened 
with  cords,  both  on  the  inside  and  outside,  to  pins  driven  into  the 
ground.  This  place  was  therefore  simply  an  inclosure,  and  con- 
tained the  brazen  altar,  the  laver,  and  the  tabernacle. 

The  first  of  these  was  emphatically  the  Jewish  altar.  To  this 
every  animal  sacrifice  was  brought,  and  offered  according  to  the 
manner  prescribed  in  the  law.  Besides  these  regular  sacrifices,  by 
a  special  law,  (Lev.  xvii,  3,  4,)  every  animal  slain  for  food  was 
killed  at  the  door  of  the  tabernacle,  and  a  part  of  it  presented  as  an 
offering  to  the  Lord.  Although  animal  food  might  have  been  used 
very  sparingly  by  the  Israelites  in  the  wilderness,  yet,  when  the 
vast  number  of  the  people  is  considered,  it  will  be  evident  that  the 
operation  of  tliis  law  would  bring  a  great  number  of  victims  daily  to 
the  altar.  But,  in  addition  to  all  these  occasional  offerings,  the 
morning  and  evening  sacrifice  were  offered  upon  it  every  day. 

The  laver  stood  inside  the  brazen  altar,  between  it  and  the  taber- 
nacle. It  was  designed  to  contain  water,  which  appears  to  have  been 
used  for  the  double  purpose  of  cleansing  the  sacrifices  and  washing 
the  priests.  Moses  did  not  write  any  precise  description  of  the  form 
or  size  of  this  laver,  but  simply  states  that  it  was  made  of  the  me- 
tallic mirrors  which  were  given  by  the  Israelitish  women  for  this 
purpose.  Their  conduct  on  this  occasion  was  as  consistent  as  de- 
voted :  they  first  presented  their  ornaments  to  the  service  of  the 
sanctuary,  and  then,  having  little  occasion  for  miiTors,  gave  them  to 
make  this  laver.* 

But  the  tabernacle  was  the  most  important  part  of  this  sacred 
place.  Every  portion  of  it  was  made  according  to  special  directions 
given  by  God,  and  was  full  of  significance.  It  was  a  building  of 
wood  framed  together,  hung  inside  with  embroidered  curtains,  and 
covered  on  the  outside  with  the  skins  of  animals.  The  whole  edi- 
fice was  thirty  cubits  long,  ten  cubits  wide,  and  ten  cubits  high ;  or 

**  Our  authorized  translation  of  this  text  (Exod.  xxxviii,  8)  is  most  unfortunate,  "look- 
ing-glasses" being  inserted  instead  of  "mirrors."  A  laver  of  brass  made  of  looking- 
glasses  ! 


THE  HEBREW  PEOPLE,  101 

about  fifty-two  and  a  half  feet  long,  seventeen  and  a  half  feet  -wide, 
and  seventeen  and  a  half  feet  high.  It  was  divided  by  a  transverse 
partition,  or  veil,  into  two  unequal  parts :  the  outer  and  larger  room, 
called  "the  holy  place,"  was  thirty-five  feet  long;  and  the  inner 
room,  named  "  the  most  holy  place,"  or  "  the  holy  of  holies,"  was 
seventeen  and  a  half  feet  square. 

As  this  building  was  adapted  to  frequent  removal,  its  foundation 
was  similar  in  design  to  that  of  the  pillars  of  the  court,  only  the 
sockets  here  were  made  of  silver,  and  composed  of  the  metal  con- 
tributed by  the  Israelites  as  ransom-money.  Each  socket  weighed 
one  hundred  and  fourteen  pounds  of  pure  silver ;  and  of  these  there 
were  one  hundred.  Into  these  sockets  perpendicular  pieces  of  wood 
were  fastened,  each  of  them  being  a  cubit  and  a  half  in  breadth : 
they  were  made  of  acacia- wood,  and  Avere  covered  with  gold.  These, 
as  they  stood  in  their  sockets,  were  joined  closely  together  at  the 
edges,  and  fastened  by  rings  at  the  top,  and  thus  formed  the  sub- 
stantial frame-work  of  the  building.  Over  the  whole  of  this,  exter- 
nally, was  drawn  the  covering  of  beautiful  needle- work,  richly  em- 
broidered :  this  served  as  the  ceiling  of  the  holy  places,  and  fell  down 
outside  the  wooden  frame-work.  Over  this  were  laid,  in  succession, 
coverings  of  goats'  hair,  a  covering  made  of  rams'  skins,  and  another 
of  badgers'  skins ;  and  thus  the  whole  sanctuary  was  secured.  The 
veil  which  divided  the  two  sanctuaries,  and  the  curtain  which  covered 
the  entrance,  and  was  lifted  up  to  aiFord  ingress  and  egress,  (for  there 
was  no  door,)  were  all  precisely  of  the  same  kind  with  the  first  co- 
vering,— a  beautiful  embroidery.  The  inner  part  of  the  sanctuary 
was  also  hung  with  embroidered  curtains  precisely  similar.  It  is 
not  necessary  to  enlarge  on  some  difiiculties  which  are  found  in  the 
Mosaic  details :  the  preceding  description  will  be  sufficient  to  convey 
a  general  idea  of  the  tabernacle. 

This  sacred  structure  was  intended  to  serve  important  religious 
purposes.  For  this  end,  the  requisite  provision  was  made.  In  the 
outer  sanctuary  was  placed  the  golden  altar  of  incense ;  on  this  altar 
fragrant  perfume,  specially  prepared  for  the  purpose,  was  burned 
every  morning  and  evening.  Inside  the  altar,  on  the  right  hand, 
stood  the  golden  table  of  show-bread ;  on  the  left,  the  golden  candle- 
stick or  lamp.  The  first  of  these  is  very  particularly  described. 
Exod.  XXV,  23-30.  For  this  table  were  prepared  golden  dishes, 
bowls,  spoons,  and  covers,  and  also  crowns  of  gold.  The  provision 
for  this  table  was  also  carefully  specified.  Lev.  xxiv,  5-9.  Twelve 
cakes,  corresponding  to  the  number  of  the  twelve  tribes  of  Israel, 
made  of  fine  flour,  were  to  be  kept  constantly  on  this  table.  These, 
which  were  renewed  from  time  to  time,  Were  strewed  with  frankin- 


102  THE  HEBREW  PEOPLE, 

cense.  The  golden  candlestick  was  made  of  pure  gold,  and  weighed 
one  talent,  or  about  one  hundred  and  fourteen  pounds.  The  narra- 
tive contains  no  statement  of  its  size;  and  the  description  of  its 
form  has  been  so  variously  interpreted,  that  no  certainty  can  be  at- 
tained. It  appears  most  probable,  from  Exod.  xxv,  31,  that  a  large 
and  highly  ornamented  stem  rose  from  a  broad  and  solid  base :  this 
stem  is  supposed  to  have  been  carried  up  to  the  full  height,  bearing 
the  centre  light,  having  three  branches,  bearing  lights  on  each  side ; 
thus  making,  in  the  whole,  seven  lights.  Calmet  has  conjectured 
that  these  branches  were  so  constructed,  that  they  might  be  made  to 
revolve  around  the  central  stem.  The  lights  were  oil  lamps,  kept 
continually  burning  over  against  the  table  of  show-bread.  It  will 
have  been  observed  that  there  was  no  window  or  aperture  to  admit 
external  light  in  the  sides  or  covering  of  the  tabernacle ;  the  lamps 
were  therefore  not  only  necessary  as  a  part  of  the  religious  symbols 
of  this  sacred  place,  of  which  these  articles  constituted  the  furniture, 
but  were  also  intended  to  give  light  to  the  building. 

Within  the  veil,  the  principal  objects  were  the  ark  of  the  covenant 
and  the  mercy-seat.  The  description  of  these  is  full  and  precise, 
with  one  remarkable  exception, — it  does  not  contain  any  account  of 
the  form  of  the  cherubim ;  a  fact  which  seems  to  intimate  that  these 
figures  were  well  known  to  Moses  and  to  the  people.  (See  Appen- 
dix, note  36.)  The  ark  was  an  oblong  chest,  made  of  wood,  and 
overlaid  with  gold.  Its  length  was  about  four  feet  five  inches ;  its 
height,  about  two  feet  eight  inches ;  and  its  breadth  the  same  as  its 
height.  The  upper  part  of  the  lid  of  this  ark  was  the  mercy- seat, 
which  was  made  of  solid  gold.  The  two  cherubim  stood  above  the 
ark,  and  were  of  the  same  substance  with  the  gold  of  the  mercy- 
seat,  one  on  each  end ;  their  faces  were  turned  toward  each  other, 
and  their  wings  expanded,  overshadowing  the  mercy-seat.  Above 
these  cherubim  was  the  shekinah,  which  stood  over  and  between 
them ;  and  thus  they,  by  their  intervening  wings,  overshadowed  the 
mercy- seat. 

The  wide  range  of  Jewish  theology  does  not  present  to  our  inquiry 
a  subject  fraught  with  deeper  interest  than  the  true  character  and 
religious  import  of  these  sacred  things, — the  shekinah,  the  cherubim, 
and  the  ark.  The  first  does  not  appear  to  present  any  serious  diffi- 
culty, since  it  is  explicitly  spoken  of  as  the  Divine  Presence.  (See 
Appendix,  note  37.)  It  was  evidently  intended  to  make  a  visible 
display  of  the  presence  and  glory  of  Jehovah :  it  was  no  created 
angel,  or  representation  of  angels,  but  the  glory  of  the  eternal  God. 
This  is,  in  effect,  declared  by  the  term,  and  is  abundantly  proved  by 
the  language  of  Holy  Scripture  respecting  it :  "  The  Lord  spake 


THE  HEBREW  PEOPLE.  103 

unto  Moses,  saying,  Let  them  make  me  a  sanctuary,  that  I  may 
dwell  among  them."  Exod.  xxv,  1,  8. 

When  the  work  was  finished,  and  the  tabernacle  was  set  up,  we 
are  told,  "  Then  a  cloud  covered  the  tent  of  the  congregation,  and 
the  glory  of  Jehovah  filled  the  tabernacle.  And  Moses  was  not  able 
to  enter  into  the  tent  of  the  congregation,  because  the  cloud  abode 
thereon,  and  the  glory  of  Jehovah  filled  the  tabernacle."  Exod.  xl, 
34,  35.  Upon  this  an  eminent  author  observes,  "  This  was  a  proper 
appearance  of  Jehovah,  or  of  the  Shekinah ;  for  it  was  an  appear- 
ance when  all  things,  according  to  God's  directions,  were  prepared 
for  his  reception  into  the  tabernacle,  when  he  entered  and  took  pos- 
session of  it  as  his  habitation,  the  seat  of  his  shekinah,  and  gracious 
presence  among  the  children  of  Israel.  By  the  description  of  Moses, 
it  should  seem  that  the  cloud  of  glory  was  both  within  and  without 
the  tabernacle.  For  the  cloud  abode  thereon,  and  the  glory  of  the 
Lord  filled  the  tabernacle.  The  glory  of  Jehovah,  which  entered 
into  the  tabernacle,  is  a  proof  that  the  person  then  appearing  was 
the  God  of  Israel,  the  proper  object  of  that  whole  religious  service 
and  worship  which  was  directed  to  be  offered  at  the  tabernacle ;  that 
he  was  the  God  of  Israel,  who  dwelt  on  the  mercy- seat,  over  the  ark 
of  covenant  or  testimony ;  he  was  the  person  whom  the  Israelites 
owned  as  their  God  and  King;  the  only  object  of  their  religious 
worship." — Low?nan  on  the  Shekinah,  pp.  134-137.  And  to  this 
may  be  added  the  important  consideration,  that  this  visible  and  glo- 
rious Jehovah,  who  was  manifested  in  the  shekinah,  was  the  Second 
Person  in  the  Trinity,  the  promised  Saviour. 

This  visible  residence  of  God  in  his  appointed  tabernacle,  among 
liis  people,  answered  many  important  purposes.  It  gave  them, 
through  his  appointed  ministers,  a  way  of  immediate  access  unto 
God.  "  There,"  said  the  Lord  unto  Moses,  "  I  will  meet  with  thee, 
and  I  will  commune  Avith  thee  from  above  the  mercy- seat,  from 
between  the  two  cherubims."  Exod.  xxv,  22.  Here  Jehovah,  God 
of  hosts,  gave  audience  to  his  redeemed  people,  afforded  them  con- 
solation in  trouble,  and  pointed  out  to  them  the  Avay  of  deliverance 
when  they  were  in  danger.  This  visible  manifestation  of  the  Divine 
Presence  in  the  Hebrew  sanctuary,  was  further  adapted  to  uphold 
the  knowledge  and  worship  of  the  true  God  in  the  world,  and  to 
rebuke  the  proud  and  vain  pretensions  of  idolatry.  At  that  time 
most  of  the  nations  had  fearfully  corrupted  the  doctrines  and  prac- 
tices of  the  patriarchal  faith.  Their  speculations  on  the  Divine 
Nature  had  issued  either  in  their  regarding  the  Supreme  as  an 
elevated  abstraction,  too  far  removed  from  mundane  affairs  to  exer- 
cise any  active  interposition  amongst  men ;  or  else  as  a  mere  local 


104  THE  HEBKEW  PEOPLE. 

divinity,  personified  by  an  idol,  respecting  whose  nature,  potency, 
and  real  character,  various  opinions,  more  or  less  gross  and  foolish, 
prevailed.  The  visible  presence  of  God  with  Israel  was  intended 
to  expose  this  error,  and  save  them  from  this  fatal  delusion.  Did 
Gentile  nations  boast  of  the  presence  of  gods  among  them,  although 
these  were  made  by  men's  hands  out  of  lifeless  matter,  or  Avere  but 
brute  beasts  raised  by  an  absurd  caprice  to  this  unnatural  elevation  ? 
Israel  exulted  in  the  real  presence  of  Him  who  is  indeed  the  God  of 
the  whole  earth.  Did  others  make  great  efforts  to  erect  systems  of 
religion  which  derived  all  their  power  from  human  policy,  pride, 
and  wealth  ?  Israel  was  taught  of  God.  He  took  all  the  old  ele- 
ments of  pre- existent  religion,  and,  remodeling  the  whole  according 
to  his  own  will,  and  investing  them  all  with  new  and  divine  autho- 
rity, he  gave  a  system  of  religion  to  his  people  which,  however 
wonderful  in  other  respects,  was  chiefly  so  on  this  account, — that  it 
was  communicated  and  administered  by  himself. 

In  another  important  respect  did  this  Divine  Presence,  in  con- 
nection with  the  ark,  the  mercy-seat,  and  the  cherubim,  subserve  the 
purposes  of  grace  :  it  exhibited  in  this  relation  a  remarkable  outline 
of  the  great  scheme  of  redemption.  If  it  be  objected  to  this  opinion, 
that  the  typical  character  of  these  holy  things  would  not  be  under- 
stood by  the  Jews  of  this  period ;  and  that,  therefore,  however 
illustrative  of  religious  doctrines  they  may  now  be  to  us,  they  were  not 
then  so  to  them  ;  it  may  be  observed,  that  it  does  not  follow,  because 
the  Hebrew  in  the  wilderness  could  not  apprehend  all  the  typical 
allusion  and  doctrinal  significancy  which  were  couched  imder  these 
emblems,  that  therefore  they  could  knoAV  nothing  of  their  religious 
import.  On  the  contrary,  it  appears  certain  that  this  holy  sanc- 
tuary and  its  sacred  services  were  intended  and  designed,  not  only 
to  afford  the  means  of  worship  according  to  the  ritual  of  the  law,  but 
also  to  impress  on  the  mind  of  the  people  the  evil  of  sin,  its  terrible 
consequences  in  alienating  man  from  God,  the  necessity  and  efiicacy 
of  vicarious  sacrifice,  pardon  through  atonement,  and  the  blessed  re- 
sults of  access  unto  God.  Heb.  ix,  9.  These  great  subjects  were  notfor- 
mally  propounded  in  theory,  but  were  exhibited  with  so  much  distinct- 
ness, that  men  would  apprehend  the  force  and  intelligibility  of  the 
mode  of  instruction,  in  proportion  as  they  were  obedient  to  the  truth. 

But  the  tabernacle,  with  all  its  glory  and  beauty,  the  throne  and 
the  temple  of  Jehovah,  created  and  exhibited  the  necessity  for  the 
institution  of  a  suitable  priesthood.  The  size  of  this  tent  not  only 
precluded  the  possibility  of  any  tolerable  number  of  the  people 
meeting  there  for  worship ;  the  division  and  arrangements  of  this 
sanctuary,  and,  indeed,  the  whole  scope  of  the  economy,  showed  that, 


THE  HEBREW  PEOPLE.  105 

as  a  system,  it  was  not  designed  to  offer  to  the  people  individually 
immediate  and  formal  access  to  the  Divine  Presence.  On  the  con- 
trary, by  the  ritual  institutions  of  this  economy,  the  Holy  Ghost 
distinctly  signified  "  that  the  way  into  the  holiest  of  all  was  not  yet 
made  manifest,  while  as  the  first  tabernacle  was  yet  standing."  Heb. 
ix,  8.  And,  therefore,  the  law  "  was  ordained  by  angels  in  the  hand 
of  a  mediator,"  (Gal.  iii,  19,)  who,  as  the  representative  of  the  peo- 
ple, was  on  their  behalf  to  approach  God ;  and,  as  the  representative 
of  God,  was  commissioned  to  declare  his  will,  and  announce  hia 
grace  to  the  people. 

It  has  been  already  shown  that  priestly  acts  had  been  performed 
from  the  time  of  the  fall,  and  that,  prior  to  the  exodus,  certain  per- 
sons had  been  selected  to  sustain  this  ofiice.  The  priesthood  may, 
therefore,  in  some  sense,  be  regarded  as  a  patriarchal  institution, 
which,  with  other  elements  of  the  primitive  religion,  had  been  incor- 
porated into  the  Levitical  economy.  But  it  must  not  be  inferred 
from  this,  that  the  ofiice  was  the  same.  In  other  instances,  the  por- 
tions of  primitive  rehgion  transferred  to  the  Jewish  were  raised, 
enlarged,  and  invested  with  higher  dignity  and  authority  than  be- 
fore. This  was  the  case,  also,  in  reference  to  the  priesthood.  (See. 
Appendix,  note  38.) 

The  first  intimation  of  the  appointment  of  the  house  of  Aaron  to 
the  sacerdotal  ofiice,  is  found  in  a  simple  statement  of  the  fact.. 
Exod.  xxviii,  1 .  This  is  followed  by  copious  directions  for  the  pre- 
paration of  priestly  vestments.  These  directions  were  given  whea 
Moses  •rt'as  on  the  Mount  with  God  the  first  >time.  The  tabernacle 
having  been  erected,  and  every  necessary  preparation  made,  this, 
purpose  was  carried  into  effect.  Exod.  xxix ;  Lev.  viii,  ix.  Aaron 
and  his  four  sons  are  first  named  as  set  apart  for  this  office :  "  Take 
thou  unto  thee  Aaron  thy  brother,  and  his  sons  with  him,  from 
among  the  children  of  Israel,  that  he  may  minister  unto  me  in  the 
priest's  office,  even  Aaron,  Nadab,  and  Abihu,  Eleazar  and  Ithamar,. 
Aaron's  sons."  Exod.  xxviii,  1.  The  manner  in  which  these  per- 
sons were  set  apart  for  this  high  office  is  minutely  detailed.  The 
ceremony  is  performed  with  suitable  solemnity.  The  whole  congre- 
gation is  assembled  at  the  door  of  the  tabernacle,  the  holy  anointing 
oil  is  produced,  a  bullock  and  two  rams  prepared  for  sacrifice,  and 
Aaron  and  his  sons  are  washed  with  pure  water.  He  is  then  first 
arrayed  in  the  garments  prepared  for  the  high  priest,  and  afterward 
they  are  habited  in  the  attire  of  ordinary  priests.  All  are  then 
anointed  with  oil,  touched  with  the  sacrificial  blood,  and  commanded 
to  remain  within  the  tabernacle  seven  days.  After  the  expiration 
of  this  term,  on  the  eighth  day  other  sacrifices  are  commanded  to 


106  THE  HEBREW  PEOPLE. 

be  offered ;  on  "which  occasion  a  fire  issued  forth  from  the  shekinah, 
and  consumed  the  offering.  This  kindled  a  fire  which  was  ever  after 
kept  alive  on  the  altar. 

Eor  the  high  priest  there  was  prepared,  besides  the  garments  com- 
mon to  the  other  priests,  a  dress  especially  designated  as  "  for  glory 
and  for  beauty."  Exod.  xxviii,  2.  This  was  a  robe  of  deep  blue 
color,  made  out  of  one  piece  of  material,  by  cutting  a  hole  for  the 
head  to  pass  through,  one  half  falling  down  before,  and  the  other 
behind,  and  joined  together  at  the  sides,  leaving  room  for  the  arms. 
Around  the  bottom  of  this  robe  was  a  deep  rich  fringe,  ornamented 
with  pomegranates  and  small  bells.  There  was  also  a  fringe  around 
the  neck.  Besides  this  robe,  the  high  priest  wore  an  ephod  and 
girdle.  The  ephod  was  also  a  very  gorgeous  vestment.  It  was 
made  "  of  gold,  of  blue,  and  of  purple,  of  scarlet,  and  fine  twined 
linen,  with  cunning  work."  Yerse  6.  The  girdle  was  formed  of  the 
same  kind  of  materials,  and  made  in  a  similar  manner.  The  Avhole 
was  very  richly  embroidered.  On  each  shoulder  was  placed  a  large 
precious  stone  set  in  gold,  each  having  engraved  on  it,  after  the 
manner  of  a  signet,  the  names  of  six  tribes  of  Israel.  A  striking 
similarity  is  observable  between  the  fabric  of  the  ephod,  and  of  the 
vail  and  curtains  of  the  tabernacle.  The  high  priest  wore  on  his 
head  a  golden  crown  or  mitre.  The  head-dress  appears  to  have 
been  made  of  linen,  ornamented  with  blue  lace,  to  which  was  fastened 
a  gold  plate,  emphatically  termed  the  crown ;  on  this  were  engraven 
the  words,  mnii'iuip,  "  Holiness  to  the  Lord."  Attached  to  the 
ephod  was  the  breast-plate  :  it  was  made  of  the  same  materials,  but 
covered  with  gold,  in  which  twelve  several  precious  stones  were  set, 
in  three  perpendicular  rows,  four  in  each  row ;  and  on  each  of  these 
was  engraved  the  name  of  one  of  the  tribes  of  Israel. 

It  is  scarcely  possible  to  conceive  of  a  more  splendid  and  gor- 
geous dress  than  this.  As  a  proof  of  the  existence  of  superior  art, 
an  evidence  of  civilization,  it  bears  decided  testimony  as  to  the  ele- 
vation of  the  Israelites.  But  as  a  sacerdotal  vestment,  its  glowing 
colors,  costly  materials,  exquisite  workmanship,  all  united  to  pro- 
duce an  effect  at  once  glorious  and  impressive. 

Besides  tliis  rich  attire,  there  is  another  element,  which  held  an 
important  rank  in  the  investiture  of  the  high  priest.  It  was  com- 
posed of  "  the  Urim  and  Thummim,"  and  was  to  be  put  into,  or 
upon,  the  breastplate.  Although  this  addition  was  of  the  utmost 
consequence,  it  is  now  involved  in  the  deepest  and  most  perplexing 
obscurity.  Writers  of  the  greatest  learning  have  devoted  the  high- 
est talent,  combined  with  the  most  patient  and  untiring  industry, 
to  the  investigation  of  this  subject ;  yet  the  result  has  only  been  to 


THE  HEBREW  PEOPLE.  107 

place  before  us  a  variety  of  conflicting  opinions,  from  which,  how- 
ever difficult  it  may  be  to  decide  between  the  opposing  theories  of 
great  men,  the  following  points  appear  to  be  sufficiently  established. 
(See  Appendix,  note  39.) 

1.  Whatever  was  designated  by  the  terms  "Urim  and  Thum- 
mim,"  existed,  and  was  known,  prior  to  the  revelations  of  Sinai. 
These  names  might  have  been  new,  or  in  some  measure  altered ;  but 
the  thing  itself  was  known  before  the  time  of  Moses.  This  is  clear, 
from  the  manner  in  which  it  is  first  mentioned,  as  well  as  from  the 
evidence  of  its  previous  use.  The  terms  first  occm*  in  the  command 
given  to  Moses:  "Thou  shalt  put  in  the  breast-plate  of  judgment 
the  Urim  and  the  Thummim;  and  they  shall  be  upon  Aaron's  heart, 
when  he  goeth  in  before  the  Lord :  and  Aaron  shall  bear  the  judg- 
ment of  the  children  of  Israel  upon  his  heart  before  the  Lord  conti- 
nually." Exod.  xxviii,  30.  From  this  manner  of  expression  it  is 
plain  that  Moses  is  not  now  giving  directions  for  making  some  new 
thing,  or  for  applying  to  a  hitherto  unknown  purpose  something 
which  previously  existed.  He  speaks  as  if  the  thing  itself,  and  its 
object  or  use,  were  well  known,  and  simply  enjoins  a  steady  atten- 
tion to  it.  The  object  or  use  of  Urim  and  Thummim  was  to  afford 
a  means  of  obtaining  counsel  or  direction  immediately  from  God. 
Hence,  when  Joshua  was  appointed  to  succeed  Moses,  and  was  pro- 
mised, for  his  encouragement,  the  fullest  measure  of  divine  aid  and 
direction,  the  most  important  part  of  the  promise  was  given  in 
these  words :  "  He  shall  stand  before  Eleazar  the  priest,  who  shall 
ask  counsel  for  him  after  the  judgment  of  Urim  before  the  Lord." 
Num.  xxvii,  21.  And  when  Saul  had  sinned,  the  most  fearful  con- 
sequences of  his  rejection  were,  that  when  he  "  inquired  of  the 
Lard,  the  Lord  answered  him  not,  neither  by  dreams,  nor  hy  Urim, 
nor  by  prophets."  1  Sam.  xxviii,  6.  But  then  it  is  very  certain 
that  the  patriarchal  religion  afforded  its  worshipers  a  means  of  ask- 
ing direct  counsel  of  Heaven,  which  procured  clear  and  explicit  ver- 
bal communications  of  the  divine  will.  The  case  of  Rebekah  is  a 
remarkable  instance  of  this  kind.  In  her  distress,  "  she  went  to 
inquire  of  the  Lord.  And  the  Lord  said  unto  her,"  &c.  Gen. 
XXV,  22,  23.  The  seat  of  this  oracle  may  be  unknown,  the  mode  of 
application  disputed,  and  the  manner  in  which  the  answer  was  given 
uncertain ;  yet,  notwithstanding  all  this,  the  fact  remains  a  standing 
proof  that  the  patriarchal  faith,  on  extraordinary  occasions,  afforded 
individuals  special  access  unto  God.  It  is  also  worthy  of  observa- 
tion, that  the  ancient  idolatry  of  Egypt  appears  to  countenance  the 
opinion  that  the  Hebrew  Urim  bore  some  resemblance  to  a  patri- 
archal institution. 


1.08;  THE  HEBREW  PEOPLE. 

2.  It  further  appears  certain  that  the  Urim  and  Thummim  held 
no  subordinate  rank  in  the  religious  and  national  privileges  of 
the  Israelites.  Hence,  when  Moses  pronounced  his  memora- 
ble blessing  upon  the  several  tribes,  speaking  of  Levi,  he  said, 
"  Let  thy  Thummim  and  thy  Urim  be  with  thy  Holy  One."  Deut. 
xxxiii,  8.  This  was  indeed  the  chief  glory  of  the  nation,  that  the 
shekinah  was  their  holy  oracle,  and  offered  them  through  the  Urim 
a  means  of  asking  counsel  of  God. 

3.  Again :  the  answers  obtained  by  this  means  were  clear  and 
full,  and  delivered  in  an  audible  voice.  In  none  of  the  cases  re- 
corded in  the  Scripture  do  we  find  any  of  the  ambiguity,  or  double 
meaning,  which  characterized  most  of  the  oracular  responses  of  the 
heathen.  It  was  probably  on  account  of  this  perfect  explicitness  of 
the  answers,  that  the  terms  under  consideration,  implying  "  light  and 
perfection,"  were  given  to  this  mode  of  obtaining  divine  counsel.  It 
will,  however,  in  all  probability,  considering  the  conflicting  opinions 
which  have  been  advocated  on  this  point,  be  regarded  as  rash  to  fol- 
low Prideaux  in  an  unhesitating  assertion,  that  these  answers  were 
given  in  an  audible  voice.  But  the  reasons  for  his  conclusion  are 
irresistible.  The  whole  scope  of  the  subject  justifies  this  opinion. 
It  is  undoubted,  that  God  in  this  manner  communicated  his  will  to 
Moses.  He  "spake"  unto  him.  He  " talked "  with  him.  Hence 
generally,  in  the  scriptural  record  of  the  prayers  of  Moses,  the  an- 
swer is  announced  by  the  teiTus,  "  The  Lord  said."  And  when,  in 
the  important  affair  of  the  Gibeonites,  the  people  neglected  to  in- 
quire of  the  Lord,  they  are  blamed  for  not  having  asked  counsel  "  at 
the  mouth  of  the  Lord."  Joshua  ix,  14.  For  the  same  reason  the 
place  where  the  ark  and  the  mercy-seat  stood  is  repeatedly  called 
"the  oracle."  Psalm  xxviii,  2,  &c.  The  manner  in  which  these 
oracular  answers  were  obtained  has  been  supposed  to  be  this :  The 
high-priest,  in  his  robes,  and  with  his  breast-plate,  entered  the  holy 
place,  and,  standing  without  the  veil,  his  face  turned  toward  the 
mercy-seat,  propounded  the  inquiry,  which  was  answered  by  an  au- 
dible voice  from  the  mercy-seat  in  the  holy  of  holies. 

But  the  question  may  still  be  pressed,  "  Wherein  did  this  great 
privilege  or  virtue  consist?  What  were  the  Urim  and  Thummim?" 
These  questions  have  never  yet  obtained  a  full  and  satisfactory  an- 
swer. Lewis  has  given  a  judgment  which  appears  to  come  nearer 
to  a  solution  of  the  difficulty  than  any  other  that  has  come  under 
our  notice.  He  says,  "It  seems  safest  to  hold,  that  the  words, 
'  Urim  and  Thummim,'  signify  only  a  divine  virtue  and  power  given 
to  tlie  breast-plate  of  the  high-priest  in  its  consecration,  by  which 
an  oracular  answer  was  obtained  from  God,  when  he  was  consulted 


THE  HEBREW  PEOPLE.  109 

by  the  high  priest  with  it  on,  in  the  manner  He  directed :  and  this 
was  called  Urim  and  Thummim,  to  express  the  clearness  and  per- 
fection which  these  oracular  answers  carried  with  them."  Hebrew 
Republic,  vol.  i,  p.  127.  If  a  conjecture  in  addition  to,  or  as  an 
emendation  of,  this  opinion  be  admissible,  we  should  say,  a  careful 
review  of  the  whole  subject  has  convinced  us  that,  in  patriarchal 
times,  there  were  certain  consecrated  things  by  means  of  which  pious 
worshipers  could  obtain  oracular  answers  in  their  application  to 
God ;  and  that  tho  instance  before  us  exhibits  the  divine  appoint- 
ment of  the  breast-plate  of  the  high-priest  to  be  invested  with  this 
virtue,  and  to  afford  the  Hebrews,  through  the  instrumentality  of 
their  ecclesiastical  head,  this  high  privilege. 

It  will  noAV  be  necessary  to  direct  attention  to  the  principal  reli- 
gious services  of  this  economy.  We  refer,  first,  to  those  connected 
with  the  great  Day  of  Atonement  or  expiation.  On  every  other 
occasion,  the  sons  of  Aaron  appear  to  have  been  associated  with 
him  in  the  duties  and  honors  of  the  high  priesthood.  But  here  a 
strict  limitation  is  distinctly  marked:  the  command  is,  "And 
there  shall  be  no  man  in  the  tabernacle  of  the  congregation 
when  he  goeth  in  to  make  an  atonement  in  the  holy  place,  until 
he  Cometh  out,  and  have  made  an  atonement  for  himself,  and  for 
his  household,  and  for  all  the  congregation  of  Israel."  Lev.  xvi,  17. 
This  important  service  Avas  always  held  on  the  tenth  day  of  the 
seventh  month,  {Tisliri,)  and  was  called  i^&S  tsii  "  day  of  pardon," 
(Lev.  xxiii,  27,)  and  in  the  Talmud,  ^ina  n"':5Fi  "  great  fasting,"  it 
being  the  only  fast  for  an  entire  day  which  Moses  enjoined.  On 
this  occasion  the  high  priest,  having  washed  himself,  put  on  his 
linen  robes,  and  placing  his  sacerdotal  mitre  on  his  head,  first  offered 
a  bullock  and  a  lamb  for  his  own  sins  and  those  of  the  priests.  He 
then  received  from  the  princes  of  the  people  two  goats  for  a  sin- 
offering  ;  one  of  which  was  selected  by  lot  to  be  sacrificed  to  God, 
the  other  was  permitted  to  escape  into  the  wilderness.  Having 
finished  these  sacrifices,  the  high  priest  filled  a  censer  with  burning 
coals  from  the  altar,  and,  putting  two  handfuls  of  incense  into  a 
vase,  took  them  into  the  most  holy  place,  where  he  poured  the  in- 
cense on  the  fire,  and,  leaving  the  censer,  perfuming  the  sanctuary 
and  enveloping  the  propitiatory  and  the  cherubim  in  its  smoke,  he 
returned,  took  the  blood  of  the  bullock  and  the  goat,  and  went  again 
into  the  most  holy  place.  With  his  finger  he  first  sprinkled  the 
blood  of  the  bullock,  and  afterwards  that  of  the  goat,  upon  the  lid  of 
the  ark  of  the  covenant,  and  seven  times  he  also  sprinkled  it  upon 
the  floor  before  the  ark.  After  his  return  into  the  outer  sanctuary, 
he  put  the  blood  on  the  horns  of  the  golden  altar,  and  sprinkled  it 


110  THE  HEBREW  PEOPLE. 

seven  times  over  the  surface  of  the  altar.  This  was  done  as  an  ex- 
piation for  the  uncleanness  and  the  sins  of  the  children  of  Israel. 
Lev.  xvi,  11-19.  The  high  priest  then,  going  out  into  the  court  of 
the  tabernacle,  placed  both  hands,  with  great  solemnity,  on  the  head 
of  the  scape-goat ;  a  symbolic  representation  that  the  animal  was 
loaded  with  the  sins  of  the  people.  It  was  then  delivered  to  the 
man  who  led  it  away  into  the  wilderness,  and  let  it  go  free,  to  sig- 
nify the  liberation  of  the  Israelites  from  the  punishment  due  to  their 
sins ;  while  the  goat  that  was  slain,  and  the  bullock  which  had  been 
sacrificed,  were  burned  whole  beyond  the  limits  of  the  camp,  to  sig- 
nify the  guilt  of  the  people,  and  the  punishment  which  they  merited. 

At  length  the  high  priest,  putting  off  his  white  vestments,  and 
assuming  the  robes  of  beauty  and  glory,  sacrificed  a  holocaust  for 
himself  and  the  people,  and  offered  another  sin-offering.  Lev.  xvi, 
23-25 ;  Num.  xxix,  7-11.  He  then  went  forth  to  the  people,  read 
some  sentences  out  of  the  law,  and  afterward,  with  outstretched 
arms,  pronounced  the  threefold  blessing : — "  May  Jehovah  bless  thee 
and  preserve  thee!  May  Jehovah  cause  his  faces  to  shine  upon 
thee,  and  be  gracious  unto  thee!  May  Jehovah  lift  up  his  faces 
upon  thee,  and  may  he  put  prosperity  unto  thee  !"* 

It  is  important  to  observe  the  religious  truth  wliich  these  services 
indicated,  and  the  religious  effect  which  they  were  calculated  to  pro- 
duce on  the  minds  of  the  people. 

The  services  of  this  day  developed,  beyond  all  reasonable  doubt, 
that  great  principle  of  the  scheme  of  redemption,  the  pardon  of  sin 
through  vicarious  sacrifice.  It  is  no  valid  objection  to  this  doctrine, 
that  the  atonement  was  not  made  by  the  death  of  the  animal,  but 
by  the  sprinkling  of  the  blood  aftei'ward  by  the  priest. — Apology  of 
Ben  Mordecai,  p.  797.  For  it  was  clearly  as  necessary  that  the 
sacrifice  should  be  presented  to  God,  as  that  the  life  of  the  victim 
should  be  taken.  And  "  for  what  purpose  can  we  suppose  the  blood 
to  have  been  carried  into  the  most  sacred  part  of  the  divine  resi- 
dence, and  that  on  the  day  of  atonement,  except  to  obtain  the  favor 
of  Him  in  whose  presence  it  was  sprinkled?" — Outram  De  Sacri- 
Jiciis,  d.  i,  c.  xix,  sect.  3.  In  fact,  the  manner  in  which  this  atone- 
ment was  made  shows  how  fully  the  wisdom  of  God  is  here  dis- 
played. It  was  necessary  that  vicarious  suffering  should  be  exhib- 
ited ;  the  animal  is  therefore  slain.  It  was  equally  necessary  that 
this  forfeited  life  should  be  presented  to  God ;  the  blood  is  therefore 
carried  into  the  sanctuary.  And,  as  if  to  rebut  the  objection  refer- 
red to,  on  a  question  of  fact,  the  blood  must  be  sprinkled ;  which 

•"  Dr.  Adam  Clarke's  translation.  See  also  Calmet's  Dictionary,  art.  Expiation;  Jahn's 
Archaeologia,  art.  356 ;  and  Jennings's  Antiquities,  p.  510. 


THE  HEBREW  PEOPLE.  Ill 

could  not  be  done  unless  still  reeking  with  the  life  of  the  creature. 
If  the  animal  was  quite  dead,  and  the  blood  coagulated,  it  was  unfit 
for  sacrificial  purposes :  it  must  be  "  the  blood  of  sprinkling."  Lest 
this  important  point  should  be  overlooked,  the  people  were  told, 
"  The  life  of  the  flesh  is  in  the  blood :  and  I  have  given  it  to  you 
upon  the  altar  to  make  an  atonement  for  your  souls :  for  it  is  the 
blood  that  maketh  an  atonement  for  the  soul."  Lev.  xvii,  11. 

Besides  the  practical  inculcation  of  this  momentous  truth,  the 
services  of  this  day  were  calculated  to  produce  a  deep  religious  im- 
pression on  the  minds  of  the  people.  While  dressed  in  his  linen 
garments,  and  making  an  atonement  for  sin,  by  taking  the  blood  of 
sacrifice  into  the  most  holy  place,  the  high  priest  represented  the 
people,  and  in  this  character  performed  these  offices.  Having  fin- 
ished them,  he  laid  aside  his  sacrificial  garments,  and,  putting  on  his 
robes  of  beauty  and  glory,  changed  his  representative  character,  and 
appeared  as  the  minister  of  God,  and,  as  such,  pronounced  a  three- 
fold blessing  upon  the  people.  When  on  this  occasion  he  went  into 
the  holy  place,  the  serious  and  considerate  part  of  the  people  felt 
that  the  great  question  was,  whether  God  would  accept  the  atone- 
ment, or  punish  their  sin  in  the  person  of  their  representative.  That 
this  was  the  view  taken  of  the  subject  by  the  early  Jews,  is  proved 
by  their  statement,  that  "  he  had  never  seen  sorrow  that  had  not  seen 
Israel  during  the  absence  of  the  high  priest,  and  he  had  never  seen 
joy  that  had  not  seen  Israel  when  the  high  priest  came  forth  to 
bless :"  language  which  clearly  shows  how  deeply  they  felt  the  ques- 
tion at  issue, — whether  God  would  indeed  receive  the  atonement  and 
send  them  a  blessing. 

Five  days  after  the  day  of  expiation,  the  feast  of  tabernacles  be- 
gan, and  continued  eight  days ;  the  first  and  last  of  which  were 
regarded  as  the  most  important.  This  feast  was  instituted  mainly 
for  the  purpose  of  preserving  a  perpetual  memorial  of  the  journey 
of  the  Israelites  through  the  Arabian  Wilderness.  But  it  was  also 
regarded  as  a  festival  of  thanks  for  the  vintage  and  the  gathering  in 
of  the  fruits,  and  was  therefore  sometimes  called  "  the  feast  of  in- 
gathering." Lev.  xxiii,  34-44.  Its  observance  was  commanded  in 
these  words : — "  Ye  shall  take  you  on  the  first  day  the  boughs  of 
goodly  trees,  branches  of  palm-trees,  and  the  boughs  of  thick  trees, 
and  willows  of  the  brook.  Ye  shall  dwell  in  booths  seven  days ;  and 
ye  shall  rejoice  before  the  Lord  your  God,  when  ye  have  gathered 
in  the  fruit  of  the  land ;  that  your  generations  may  know  that  I  made 
the  children  of  Israel  to  dwell  in  booths,  when  I  brought  them  out 
of  the  land  of  Egypt."  This  festival  was  therefore  commemorative 
of  the  Divine  Goodness  in  protecting  and  providing  for  the  Israel- 


112  THE  HEBREW  PEOPLE. 

ites  "while  journeying  in  the  desert,  as  well  as  expressive  of  gratitude 
for  the  rich  supply  of  the  fruits  of  the  earth  from  year  to  year.  It 
■was  thus  calculated  to  awaken  and  cultivate  pious  and  grateful  feel- 
ings in  the  Jewish  people  throughout  their  successive  generations. 
Every  adult  male  Israelite  was  required  to  appear  before  the  Lord, 
and  take  part  in  these  services.  This  feast  was  a  season  of  universal 
joy,  and  was  shared  by  the  people  at  large. 

The  Pentecost  was  another  feast  of  the  first  class,  at  which  every 
adult  male  Jcav  was  required  to  present  himself  before  the  Lord.  It 
was  a  festival  of  thanks  for  the  harvest,  and  commemorative  of  the 
giving  of  the  law  on  Mount  Sinai.  It  was  therefore  held  fifty  days 
after  the  passover.  Lev.  xxiii,  15,  16.  The  Hebrews  called  it  "  the 
feast  of  weeks,"  because  it  was  held  seven  weeks  after  the  passover ; 
but  when  the  Greek  language  became  prevalent,  it  was  termed  "  Pen- 
tecost," the  word  meaning  the  "  fiftieth  day."  On  this  occasion  the 
first-fruits  of  the  wheat-harvest  were  offered.  Deut.  xvi,  9-11.  These 
first-fruits  consisted  of  two  loaves  of  unleavened  bread,  each  made 
of  about  three  pints  of  meal.  Lev.  xxiii,  16, 17.  Besides  these,  there 
were  to  be  offered  with  the  bread  "  seven  lambs  without  blemish  of 
the  first  year,  and  one  young  bullock,  and  two  rams :  they  shall  bo 
for  a  burnt-offering  unto  the  Lord.  Then  shall  ye  sacrifice  one  kid 
of  the  goats  for  a  sin-offering,  and  two  lambs  of  the  first  year  for  a 
sacrifice  of  peace-offerings.  And  the  priest  shall  wave  them  with 
the  bread  of  the  first-fruits  for  a  wave- offering  before  the  Lord,  with 
the  two  lambs."  Lev.  xxiii,  18-20. 

The  Passover,  the  institution  of  which  has  been  already  given, 
was  also  one  of  the  great  Jewish  festivals,  at  which  every  adult  male 
was  required  to  be  present  before  the  Lord.  Tliis  had  its  origin  in 
the  wonderful  deliverance  of  the  Israelites  from  Egypt,  and  espe- 
cially in  their  exemption  from  the  destruction  of  the  first-born  which 
visited  all  the  other  families  of  that  land.  It  was  specially  remark- 
able for  the  absence  of  all  kinds  of  leavened  or  fermented  food; 
and,  to  enforce  this,  no  leaven  was  to  remain  in  any  house  of  the 
Israelites  during  the  whole  eight  days  of  the  feast.  Eut  the  distin- 
guishing feature  of  the  passover  was  the  sacrifice  of  the  paschal 
lamb ;  the  blood  of  which,  being  sprinkled  on  the  door-posts,  and 
lintels  of  the  doors,  preserved  the  people  at  its  institution  from  the 
ravages  of  the  destroying  angel ;  afterward,  at  every  annual  celebra- 
tion, it  was  sprinkled  at  the  foot  of  the  altar.  Christians  can  scarcely  ' 
consider  the  nature  and  institution  of  this  feast  without  regarding 
the  paschal  lamb  as  eminently  typical  of  Christ  and  his  atonement. 
It  is,  however,  another  and  a  very  interesting  inquiry,  whether  the 
ancient  Jews  had  any  such  ideas.     On  this  point  the  following  opin- 


THE  HEBREW  PEOPLE.  113 

ions  of  a  learned  writer  deserve  attention : — "  That  the  ancient  Jews 
understood  this  institution  to  prefigure  the  sufferings  of  Christ,  is 
evident,  not  only  from  the  New  Testament,  but  from  the  Mishna, 
where,  among  the  five  things  said  to  be  contained  in  the  great  Mal- 
lei, (a  hymn  composed  of  several  psalms,  and  sung  after  the  paschal 
supper.)  one  is  the  sufferings  of  Messiah,  for  which  they  refer  to 
Psalm  cxvi." — Kittd's  Cyclop.  Bib.  Lit.  This  feast  commenced  on 
the  fourteenth  day  of  the  month  Abib,  and  was  so  rigidly  enforced, 
that  it  has  been  supposed  (on  the  authority  of  Numbers  ix,  13)  that 
every  person  willfully  neglecting  its  observance  was  condemned  to 
death.  On  the  day  after  the  Sabbath,  on  the  feast  of  passover,  a 
sheaf  of  the  first-fruits  of  the  barley-harvest  was  to  be  brought  to 
the  priest  to  be  waved  before  the  Lord,  accompanied  by  a  burnt- of- 
fering. Till  this  sheaf  was  presented,  neither  bread  nor  parched 
com,  nor  full  ripe  ears  of  the  harvest,  could  be  eaten. 

Besides  these,  there  were  other  religious  institutions  divinely  ap- 
pointed to  the  Hebrews,  which  may  be  briefly  noticed. 

The  feast  of  trumpets  was  held  on  the  first  day  of  the  seventh 
month  of  the  sacred  year,  and  was,  in  fact,  an  ushering  in  of  the  civil 
year  with  the  sound  of  trumpets.  Num.  xxix;  Lev.  xxiii,  2,  3. 
This  day  was  kept  sacred ;  all  servile  business  was  forbidden,  and  a 
solemn  sacrifice  offered  in  the  name  of  the  whole  nation.  The  ap- 
pointed oblations  on  this  occasion  were  a  calf,  two  rams,  and  seven 
lambs  of  the  same  year,  with  offerings  of  flour  and  wine. 

The  new  moons. — A  peculiar  reverence  was  entertained  for  the 
beginning  of  each  month,  and  JMoses  prescribed  special  sacrifices  for 
the  occasion.  Num.  xxviii,  11,  12.  But  we  have  no  evidence  that 
it  was  intended,  or  commanded  to  be  held,  as  a  holy  day. 

The  sabbatical  year  ^ndi  the  jubilee  deserve  notice,  although  their 
institution  was  more  of  a  civil  than  of  a  religious  character ;  but  as 
these  could  only  be  fully  acted  upon  after  the  occupation  of  the  pro- 
mised land,  further  reference  to  their  object  may  be  suitably  deferred. 

Before  closing  this  sketch  of  these  institutions,  it  will  be  necessary 
to  mention  the  Sabbath  itself  An  opinion  has  been  already  express- 
ed, that  this  was  from  the  beginning  held  sacred  by  a  primitive  and 
patriarchal  law.  But,  however  this  may  be,  its  enactment,  or  re-en- 
actment, as  a  special  and  very  important  part  of  the  Jewish  economy, 
is  certain ;  and  may  be  regarded  under  two  aspects.  It  enjoined 
entire  cessation  from  all  labor.  This  is  not  only  seen  in  the  com- 
mand itself;  but  the  Scriptures  afford  very  many  and  striking  illus- 
trations of  the  tnie  meaning  and  extent  of  these  prohibitions.  Kind- 
ling a  fire  for  domestic  purposes  was  prohibited,  Exod.  xxxv,  3; 
so  was  preparing  food.  Exod.  xvi,  23.    A  case  in  which  a  man  was 

8 


114  THE  HEBREW  PEOPLE, 

found  gathering  sticks  on  the  Sabbath-day  was  submitted  immediate- 
ly to  the  Divine  judgment,  and  the  Lord  doomed  the  offender  to  death 
by  stoning.  Num.  xv,  35.  Buying  and  selling  were  also  forbidden. 
Neh.  X,  31.  ^ 

But  the  Sabbath  was  intended  not  only  to  afford  rest  from  labor 
and  secular  enjoyments :  it  was  also  to  be  a  day  devoted  to  holy  re- 
ligious exercises.  This  is  clearly  stated  in  the  law  as  the  great  ob- 
ject, and  rest  as  a  means  to  this  end.  It  was  to  be  kept  holy.  Hence 
it  is  said  that  the  Sabbath  was  appointed  "  for  a  perpetual  covenant. 
It  is  a  sign  between  me  and  the  children  of  Israel  forever."  Exod. 
xxxi,  16, 17.  It  is  therefore  enforced  as  immediately  associated  with 
religious  exercises.  Lev.  xix,  30 ;  Ezek.  xlv,  17 ;  Isa.  i,  13 ;  Ixvi,  23. 
All  these  passages  very  clearly  show  that  the  Sabbath  was  designed 
for  special  religious  purposes ;  and  while  it  stood  out  prominently  as 
a  sign  of  the  covenant,  it  offered  to  men  the  means  of  realizing  a  per- 
sonal interest  in  all  its  blessings. 

The  most  important  of  the  Mosaic  institutions  have  now  passed 
mider  consideration.  Many  other  regulations  respecting  sacrifices, 
ablutions,  rites,  and  other  observances,  were  given,  which  it  has  not 
been  thought  necessary  to  detail.  Other  commands  have  also  been 
omitted,  because,  being  partly  religious  and  partly  secular  in  their 
object,  we  shall  refer  to  them  generally  in  our  future  exposition  of 
the  history  and  religion  of  this  people.  (See  Appendix,  note  40.) 

It  is,  however,  desirable  that  a  clear  apprehension  of  the  true  cha- 
racter of  the  religious  system  revealed  to  Moses  should  be  obtained ; 
and  then,  regarding  this  as  superadded  to  or  built  upon  the  substra- 
tum of  patriarchal  theology,  to  form  a  just  and  general  opinion  of 
the  religion  of  the  Hebrew  people  at  the  close  of  their  wanderings  in 
the  desert. 

First,  then,  this  religious  economy,  unlike  that  which  preceded 
and  that  which  followed  it,  was  national  and  theocratic.  It  was  pre- 
pared for  and  adapted  to  the  Jewish  people.  It  is  true  that  it  allow- 
ed individuals  from  other  tribes  or  nations  to  become  proselytes  to 
this  faith.  But  even  then  they  were  regarded  as,  at  least  religiously, 
merged  into  the  Israelitish  family,  and  thus  to  have  become  heirs  of 
the  promises  made  unto  the  seed  of  Abraham.  This  is  evident 
from  the  terms  in  which  the  divine  promises  and  predictions  were 
conveyed,  and  also  from  the  manner  in  which  they  were  actually  ful- 
filled. The  promise  first  limited  the  blessings  of  this  covenant  in 
general  terms  to  the  seed  of  Abraham.  Afterward  there  is  a  further 
limitation  to  Isaac,  and,  subsequently,  the  privileges  to  be  confen'ed 
are  strictly  confined  to  the  descendants  of  Jacob.  All  this  clearly 
showed  the  intended  nationality  of  the  system.    The  manner  in  which 

8* 


THE  HEBREW  PEOPLE.  115 

these  promises  were  carried  into  effect  still  more  clearly  proves  the 
point. 

When  God  at  Sinai  began  the  revelation  of  the  law,  he  avowed  his 
purpose,  that  "  if  they  would  obey  his  voice  indeed,  and  keep  his 
covenant,  then  they  should  be  a  peculiar  treasure  to  him  above  all 
people."  Exod.  xix,  5.  This  made  an  open  and  well-known  separa- 
tion of  the  Israelites  necessary.  And  hence  Moses,  when  alluding 
to  the  public  evidence  that  he  and  his  people  had  found  grace  in  the 
sight  of  God,  asks,  "  Is  it  not  in  that  thou  goest  with  us  ?  So  shall 
we  be  sepm-ated,  I  and  thy  people,  from  all  the  people  that  are  upon 
the  face  of  the  earth."  Exod.  xxxiii,  16.  The  entire  economy  of  this 
religion  was  adapted  to  create  and  sustain  this  national  separation. 
The  located  residence  of  Deity  in  the  sanctuary,  the  appointed  place 
of  sacrifice ;  the  injunction  that  at  least  thrice  in  the  year  all  adult 
males  should  in  this  place  appear  before  the  Lord ;  the  limitation  of 
the  priesthood  to  the  family  of  Aaron,  and  of  the  service  of  the  house 
of  God  to  the  tribe  of  Levi,  with  various  other  parts  of  the  system ; 
all  clearly  contributed  to  this  end. 

But  the  most  important  element  in  this  consideration  is  the  fact, 
that  this  national  religious  separation  was  effected  by  the  establish- 
ment of  a  theocracy.  The  opinions  entertained  by  the  later  Jews 
on  this  point  may  be  gathered  from  Josephus.  He  says,  "  Among 
the  several  nations  of  the  world,  some  have  chosen  monarchical  govern- 
ment, others  democratical,  or  the  government  of  the  people ;  but  our 
legislator  established  a  form  of  government  different  from  all  others, 
which  is  a  theocracy,  if  I  may  be  allowed  so  to  call  it,  which  assigns 
the  Avhole  power  to  God,  with  the  management  of  all  natural  affairs ; 
inspiring  us  with  the  maxim  that  God  sees  everything,  and  is  the 
cause  of  all  good  that  happens  to  us." — Contra  Apionem,  lib.  ii,  sect.  16. 
It  will  be  observed  here,  that  Josephus,  like  many  modern  writers, 
attributes  the  selection  of  this  peculiar  kind  of  government  to  the 
policy  of  Moses,  rather  than  to  the  appointment  of  Jehovah ;  over- 
looking the  important  distinction  that  Moses  did  not  first  choose  God 
as  the  governor  of  the  people,  but  that  God  elected  them  to  be  his. 

The  formal  establishment  of  this  covenant  is  thus  detailed  by  di- 
vine command  :  "  Tell  the  children  of  Israel ;  Ye  have  seen  what  I 
did  unto  the  Egyptians,  and  how  I  bare  you  on  eagles'  wings,  and 
brought  you  unto  myself.  Now  therefore,  if  ye  will  obey  my  voice 
indeed,  and  keep  my  covenant,  then  ye  shall  be  a  peculiar  treasure 
unto  me  above  all  people  :  for  all  the  earth  is  mine :  and  ye  shall  be 
unto  me  a  kingdom  of  priests,  and  an  holy  nation.  These  are  the 
words  which  thou  shalt  speak  unto  the  children  of  Israel.  And 
Moses  came  and  called  for  the  elders  of  the  people,  and  laid  before 


116  THE  HEBREW  PEOPLE. 

their  faces  all  these  words  which  the  Lord  commanded  him.  And 
all  the  people  answered  together,  and  said,  All  that  the  Lord  hath 
spoken  we  will  do.  And  Moses  returned  the  words  of  the  people 
unto  the  Lord."  Exod.  xix,  3-8.  In  accordajice  with  this  covenant, 
the  religion  of  Israel  was  inseparably  blended  with  their  civil  go- 
vernment ;  and  God  was  henceforth  not  only  the  object  of  their 
adoration  and  worship,  but  also  their  supreme  temporal  Governor 
or  King. 

The  fact  of  this  theocracy  being  admitted,  it  becomes  necessary 
to  ascertain  its  object,  manner  of  administration,  and  the  nature 
and  extent  of  the  sanctions  by  which  it  was  sustained. 

The  object  of  this  arrangement  was  principally  to  maintain  in 
the  world  a  clear  and  permanent  testimony  to  the  doctrine  of  the 
unity  of  the  Divine  Nature.  At  this  time  polytheism  had  to  some 
extent  affected  the  religious  system  of  every  other  people  ;  nor  were 
the  Israelites  quite  free  from  the  taint  of  idolatry.  The  religious 
state  of  mankind,  therefore,  demanded  that  some  extraordinary 
means  should  be  adopted  to  preserve  the  true  doctrine  of  the  Divine 
Nature  uncorrupted  in  the  world.  The  measure  which  Infinite 
Wisdom  devised  for  this  purpose,  and  also  to  contribute  towards 
the  final  accomplishment  of  his  gracious  designs  in  respect  to  the 
redemption  of  man,  was  the  separation  of  one  family  from  the  rest 
of  mankind,  and  the  placing  of  them  under  his  own  immediate  go- 
vernment. Not  only  were  these  means  suitable,  but,  as  Warburton 
contends,  "  a  separation  so  necessary  to  maintain  the  doctrine  of 
the  unity  could  not  have  been  supported  without  penal  laws  against 
idolatry ;  and  at  the  same  time  such  penal  laws  can  never  be  equi- 
tably instituted  but  under  a  theocracy.  The  consequence  is,  that  a 
theocracy  was  necessary." — Divine  Legation,  book  v,  sect.  2. 

Without  staying  to  inquire  whether  or  not  the  learned  bishop  has 
in  these  terms  put  the  case  too  strongly,  it  may  be  observed,  that 
the  means  were  admirably  adapted  to  answer  the  end.  Among  ido- 
latrous nations  there  has  always  been  a  sort  of  spurious  liberality, 
or  latitudinarianism  of  principle  and  practice.  The  most  devoted 
worshipers  of  one  deity  would,  without  hesitation,  join  in  the  ado- 
ration of  another.  When  polytheism  became  prevalent,  this  con- 
duct was  general.  To  prevent  the  corruption  of  the  truth  in  the 
case  of  the  Israelites  by  these  means,  it  became  necessary  to  esta- 
blish penal  laws  of  great  severity  against  idolatry  :  and  it  certainly 
does  not  seem  easy  to  conceive  how  such  laws  could  have  been 
justly  framed  or  executed  by  any  merely  human  authority.  When, 
however,  God  became  the  Sovereign  of  the  nation,  every  act  of 
idolatry  was  not  only  a  sin  against  bim,  but  even  high  treason 


THE  HEBREW  PEOPLE.  117 

against  the  head  of  the  state,  and  as  such  was  justly  punished  with 
death. 

This  theocratic  form  of  government  was  administered  princi- 
pally through  the  priesthood.  The  high  priest  was,  by  vir- 
tue of  his  office,  the  first  minister  of  the  great  King.  Hence  Jeho- 
vah himself  characterized  this  political  constitution  as  a  "  kingdom 
of  priests ;"  and  Josephus  glories  in  this,  as  the  great  distinguishing 
feature  of  the  commonwealth.  "  Where,"  he  asks,  "  shall  we  find  a 
better  or  more  righteous  constitution  than  ours,  which  makes  us  es- 
teem God  to  'be  the  Governor  of  the  universe,  and  permits  the 
priests  in  general  to  be  the  administrators  of  the  principal  affairs ; 
while,  on  the  other  hand,  it  confides  a  superintendence  over  them  to 
the  wisdom  of  the  high  priest,  their  superior  ?  Where  shall  any- 
thing more  perfect  be  discovered  ?  or  from  what  people  shall  we 
borrow  statutes  more  beneficial  to  those  who  are  governed?  Our 
legislator  did  not  advance  the  priests  to  the  dignity  they  hold  on 
account  of  their  riches,  or  any  exterior  advantage  attached  to  their 
lot,  but  solely  on  account  of  their  learning,  which  enables  them  to 
persuade  others  to  prudent  conduct  and  righteousness  of  life.  These 
functionaries  had  committed  to  them  by  Moses  the  execution  of  the 
laws,  ritual  and  municipal ;  for,  as  they  were  the  constant  witnesses 
of  men's  actions,  they  were  made  the  judges  in  all  doubtful  cases, 
and  the  punishers  of  those  who  had  incurred  the  penalty  of  trans- 
gression."— Josephus  Contra  Apion.,  lib.  ii,  cap.  21. 

But  by  what  sanctions  was  this  united  civil  and  religious  economy 
sustained?  What  were  the  promises  and  threatenings  which  it 
placed  before  the  people  as  the  reward  of  obedience,  or  the  punish- 
ment of  transgression  ?  The  attentive  reader  will  find  that  they 
were  exclusively  of  a  temporal  character,  and  referred  to  prosperous 
or  penal  visitations  in  the  present  life. 

This  fact,  which  is  undoubted,  has  occasioned  much  discussion 
and  difference  of  opinion.  The  first  question  which  arises  out  of 
the  subject  is  this :  What  induced  Moses  so  entirely  to  omit  all  re- 
ference io  future  rewards  and  punishments  in  the  promulgation  of 
the  law  ?  It  has  been  supposed  by  some,  that  this  is  a  clear  proof 
that  Moses  was  entirely  ignorant  of  the  immortality  of  the  soul,  and 
consequently  of  its  future  condition,  and  therefore  could  not  use  this 
important  influence.  A  very  different  opinion  has  been  put  forth 
by  Bishop  Warburton,  who  maintains  that  Moses  was  fully  ac- 
quainted with  the  doctrine  of  a  future  state,  but  that  he  studiously 
and  of  set  purpose  not  only  avoided  all  reference  to  it  in  the  law,  but 
narrated  several  events  in  very  guarded  language,  and  with  unusual 
brevity,  in  order  to  conceal  it ;  and  that  this  was  done  in  order  to 


118  THE  HEBREW  PEOPLE. 

make  a  universal  providence,  or  present  reward  and  punishment, 
the  uniform  sanction  of  the  law. 

A  third  and  rather  middle  course  has  been  taken  by  Bishop  Rus- 
sel,  who  says,  "  We  can  be  at  no  loss  to  discover  a  better  reason 
why  Moses  did  not  introduce  into  his  system  of  laws  the  sanctions 
of  future  rewards  and  punishments,  than  that  he  was  desirous  to 
conceal  from  his  people  the  important  doctrine  of  the  immortality  of 
the  soul.  It  will  appear  that  he  did  not,  as  has  been  represented, 
throw  a  studied  obscurity  over  every  fact  which  was  likely  to  sug- 
gest to  the  Hebrews  the  idea  of  a  future  existence ;  but  rather  that 
he  himself  did  not  enjoy  such  distinct  views  of  the  condition  of  the 
human  soul  after  death,  as  were  fitted  to  be  made  the  foundation  of 
a  system  of  moral  retribution  in  a  divine  economy."- — Cojinection, 
vol.  i,  p.  316. 

Before  proceeding  to  remark  on  these  conflicting  sentiments,  an 
objection  may  be  taken,  which,  with  more  or  less  force,  affects  them 
all.  They  attribute  too  much  to  Moses,  and  too  little  to  God. 
They  display  too  much  of  human  craft  and  policy,  and  far  too  little 
of  divine  wisdom  adapting  itself  to  the  fallen  condition  of  mankind. 
To  the  servant  and  the  house,  they  give  the  honor  due  only  to  Him 
who  built  it. 

On  the  first  of  these  opinions  very  few  Avords  will  sufiice.  The 
uniform  testimony  of  the  patriarchal  age  proves,  that  the  doctrine 
of  the  immortality  of  the  soul  was  well  known.  That  Abel,  Enoch, 
Noah,  Abraham,  Isaac,  and  Jacob,  were  ignorant  of  this  doctrine,  is 
not  only  incredible,  on  a  general  view  of  their  religious  condition, 
but  is  expressly  contradicted  by  Holy  Scripture,  which  assures  us 
that  "  they  sought  an  heavenly  country."  Heb.  xi,  16.  And  that 
Moses,  who  not  only  inherited  this  theology,  but  who  was  also 
learned  in  all  the  wisdom  of  Egypt, — a  nation  known  at  this  period 
to  believe  in  this  doctrine ; — that  he  should  have  been  quite  igno- 
rant of  the  immortality  of  the  soul,  is  impossible. 

It  appears  equally  unreasonable  to  attribute  to  the  Hebrew  legis- 
lator a  studied  design  to  conceal  this  knowledge,  and  to  keep  the 
Israelites  in  entire  ignorance  of  it.  N  either  the  general  teaching  of 
Moses,  nor  the  argument  of  the  learned  bishop,  will  Avarrant  this 
conclusion.     But  to  this  point  we  must  refer  hereafter. 

Nor,  with  all  our  respect  for  the  talents  and  reasonings  of  the 
learned  bishop  of  Glasgow,  can  we  bring  ourselves  to  believe  that 
Moses  had  such  an  imperfect  knowledge  of  this  subject,  as  to  pre- 
vent him  from  making  it  a  ground  of  sanction  in  his  code  of  laws. 
This  point  seems  to  be  so  clearly  settled  by  the  teaching  of  Holy 
Scripture,  as  scarcely  to  admit  of  dispute.     Let  the  reader  turn  to 


THE  HEBREW  PEOPLE.  119 

Hebrews  xi,  24-26,  and  read,  "  By  faith  Moses,  when  he  was  come 
to  years,  refused  to  be  called  the  son  of  Pharaoh's  daughter ;  choos- 
ing rather  to  suffer  afihction  with  the  people  of  God,  than  to  enjoy 
the  pleasures  of  sin  for  a  season ;  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt :  for  he  had  respect  unto 
the  recompense  of  the  reward.''^  Now,  if  we  concede  to  Warburton 
that  it  is  doubtful  whether  the  faith  of  Moses  had  any  immediate 
reference  to  Christ,  as  the  words  will  bear  another  meaning,  we  may 
still  ask,  What  consistent  interpretation  can  be  put  upon  the  asser- 
tion that  he  "  had  respect  unto  the  recompense  of  the  reward,"  if  he 
knew  little  or  nothing  of  a  future  state 't  Let  it  be  observed,  the 
apostle  is  not  speaking  in  the  abstract  of  the  destiny  of  Moses,  but 
of  the  motives  and  influences  under  which  he  acted.  He  renounced 
the  pleasures  ofaEgyptian  honor  and  sin ;  he  entered  upon  a  course 
of  duty  the  most  arduous  and  embarrassing,  and  from  which  he  felt 
a  strong  aversion.  And  why  did  he  enter  upon  this  course  ?  Inspi- 
ration answers  the  question,  Because  "  he  had  respect  unto  the 
recompense  of  the  reward."  When  or  where  was  this  recompense 
to  be  obtained  ?  Certainly  not  on  earth.  If  this,  then,  be  the  mean- 
ing of  the  Avords,  we  must  believe  that  Moses,  like  the  other  patri- 
archs, sought  a  "  heavenly  country,"  and  looked  for  the  city  of  God: 
and  surely,  if  his  knowledge  of  the  future  could  have  produced  a 
motive  so  influential  on  his  own  conduct,  it  might  have  been  placed 
before  others  in  the  hope  that  it  would  produce  similar  results. 

What,  then,  is  the  truth  of  the  case  ?  How  are  these  difficulties  to 
be  solved?  The  folloAving  considerations  will  do  much  toward 
placing  the  subject  in  a  proper  light. 

It  has  been  abundantly  proved,  that  in  the  patriarchal  age  the 
doctrines  of  the  immortality  of  the  soul,  and  of  a  future  judgment, 
were  known  and  believed.  The  only  fragment  which  we  possess 
of  antediluvian  teaching,  (Jude  14,  15,)  is  decisive  on  this  point. 
The  omission  of  Moses  to  ground  his  law  upon  this  basis,  although 
it  could  not  support,  did  not  destroy,  this  tenet.  It  lived  in  popular 
opinion.  Warburton  himself  admits  the  belief  of  the  Israelites  in 
a  future  existence,  although  he  denies  their  acquaintance  with  re- 
ward or  punishment  in  a  future  life.  And  Dr.  Russel  very  properly 
says,  "  Moses  did  not  conceal  from  the  congregation  of  Israel  the 
sublime  doctrine  of  eternal  life :  he  merely  abstained  from  explaining 
to  them  the  laws  under  which  the  human  race  shall  enjoy  existence 
after  their  earthly  nature  shall  have  exhausted  its  powers,  and  their 
corruptible  shall  have  put  on  incorruption." — Connection,  vol.  ii^ 
p.  540. 

The  omission  to  ground  the  law  on  the  sanctions  of  a  future  life. 


120  THE  HEBREW  PEOPLE. 

■was  not,  then,  the  result  of  the  wisdom  or  policy  of  Moses,  but  of 
special  Divine  appointment ;  and  was  done  to  insure  the  separation 
of  the  Israelites  from  every  other  nation,  to  establish  and  enforce 
penal  laws  against  idolatry,  and  to  teach  and  exhibit  God's  provi- 
dential government  in  all  things  pertaining  to  the  present  life.  This 
economy  was  not  one  which  shed  darkness  over  the  future  destiny 
of  man,  but  which,  in  an  eminent  manner,  cast  a  glorious  light  over 
his  temporal  condition,  and  brought  him,  in  all  his  immediate  wants, 
nearer  to  God. 

But  it  is  necessary  that  we  endeavor  to  ascertain  the  extent  to 
which  this  providential  government  was  carried.  Was  it  national, 
or  did  it  apply  to  individuals  ?  We  refer,  of  course,  to  providence  in 
its  extraordinary  manifestation  under  the  theocracy. 

Warburton  carries  this  providential  government  to  its  utmost 
limits ;  and  declares  that,  as  the  Israelites  were  ignorant  of  the 
doctrine  of  a  future  state  of  rewards  and  punishment,  they  "  must 
REALLY  have  enjoyed  that  equal  providence  under  which  Holy  Scrip- 
ture represents  them  to  have  lived;  and  then,  no  transgressor 
escaping  punishment,  nor  any  observer  of  the  law  missing  his  reward, 
human  affairs  might  be  kept  in  good  order  without  the  doctrine  of  a 
future  state." — Divine  Legation,  book  v,  sect.  ii. 

This  is  the  most  vulnerable  part  of  the  bishop's  argument;  or 
rather,  upon  his  own  principles,  the  whole  argument  is  here  reduced 
to  a  question  of  fact.  He  contends  that  either  a  knowledge  of  future 
retribution,  or  the  exercise  of  an  immediate  providence,  is  abso- 
lutely necessary  to  the  well-being  of  society.  And,  believing  that 
the  Israelites  were  ignorant  of  the  doctrine,  he  contends  that  they 
were  placed  under  a  providential  government  so  extensive  and  exact, 
that  no  transgressor  escaped  punishment,  nor  any  observer  of  the 
law  missed  reward.  But  was  this  the  case  ?  We  are  told  by  this 
very  author,  that  the  theocracy  was  in  its  greatest  vigor  during  the 
time  of  the  Judges ;  and  may  therefore  inquire  whether  a  provi- 
dential government,  so  extensive  and  minute,  was  administered  to 
Israel  at  this  period. 

The  reader  will  refer  to  the  following  cases.  The  family  of  Achan 
were  stoned,  and  burned  with  fire.  Joshua  vii.  Now,  in  reference 
to  his  sons  and  daughters,  what  was  their  sin  ?  No  information  is 
given  of  any  evil  which  they  did,  nor  does  the  nature  of  the  case 
justify  any  charge  against  them  ;  yet  they  suffered  with  their  guilty 
parent. 

The  daughter  of  Jephthah,  whatever  may  have  been  the  precise 
character  of  her  fate,  affords  another  very  striking  proof  that  at  this 
period  transgression  was  not  always  visited  with  present  punish- 


THE  HEBREW  PEOPLE.  121 

ment,  or  obedience  crowned  with  blessing.  Here  the  victim  suffered 
on  account  of  her  praiseworthy  filial  conduct.  Reference  might  also 
be  made  to  the  wives  and  children  of  Korah  and  his  company,  and 
other  similar  instances  in  the  wilderness. 

But,  although  we  adduce  this  proof,  that  among  the  Israelites  the 
temporal  condition  of  individuals  did  not  always  depend  upon  the 
conduct  of  the  person,  it  does  not  seem  just  to  place  the  decision  of 
the  question  on  this  ground.  The  Scripture  account  of  these  times  does 
not  contain  a  complete  series  of  biographical  sketches,  but  a  narrative 
of  public  events :  to  seek,  therefore,  in  the  circumstances  of  individuals 
for  a  key  to  the  genius  of  this  religious  economy,  appears  imjust 
and  unreasonable.  This  is  more  especially  the  case,  inasmuch  as 
the  manner  in  which  the  national  theocracy  was  communicated  and 
enforced  seems  incompatible  with  the  uniform  administration  of 
temporal  punishment  or  reward,  according  to  the  transgression  or 
obedience  of  individuals.  Let  the  threatenings  of  punishment,  and 
promises  of  reward,  with  which  the  law  was  enforced,  (Lev.  xxvi, 
3-33,)  be  carefully  read,  and  it  will  be  seen  that  they  are,  to  a  great 
€xtent,  national  and  extraordinary. 

These  promises  and  threatenings  are  national.  If  the  people  were 
obedient,  rain  was  to  be  given  in  its  season,  the  harvest  and  the 
vintage  should  be  abundant,  peace  was  to  reign  throughout  the  land, 
their  enemies  were  to  be  powerless  to  injure,  and  the  people  were 
to  enjoy  the  protection,  blessing,  and  presence  of  God.  These  bless- 
ings are  set  forth,  not  as  limited  to  individuals,  but  to  the  public. 
Such,  also,  were  the  threatenings  of  punishment.  If  they  sinned, 
pestilence  was  to  be  sent  among  them,  their  enemies  would  invade 
and  subdue  them,  the  earth  was  to  be  sterile  as  brass,  the  heavens 
would  give  no  rain,  wild  beasts  would  spread  terror  through  the 
land,  famine  in  all  its  horrid  forms  was  denounced,  and  they  were  to 
be  vanquished  in  war,  until,  being  placed  fully  in  the  hands  of  their 
enemies,  the  land  was  filled  with  desolation.  Could  these  blessings 
have  been  given  as  a  reward  for  general  obedience,  without,  in  some 
measure,  imparting  good  to  individual  sinners  ?  or  these  evils  afflict 
the  land  because  of  prevailing  transgression,  without,  to  some  extent, 
afflicting  individuals  who  were  pious  ?  Or,  to  put  the  case  more 
strongly,  if  one  part  of  the  people  were  obedient,  and  the  other  dis- 
obedient, how  could  these  blessings  and  curses  be  simultaneously 
dispensed  ?  It  is  seen  at  once  that  they  are  incompatible.  How, 
then,  is  this  difficulty  to  be  explained  ?  By  the  circumstance  that 
these  were  extraordinary  sanctions. 

The  law  contained  provisions  for  the  punishment  of  open  sinners, 
apostates,  and  idolaters ;  and  appointed  the  manner  of  dealing  with 


122  THE  HEBREW  PEOPLE. 

those  who  committed  sin  intentionally,  but  not  in  a  spirit  of  apos- 
tasy and  rebellion.  If,  then,  these  several  enactments  Avere  enforced, 
iniquity  could  not  generally  prevail ;  if  they  were  not,  then  the  dere- 
liction of  duty,  and  sympathy  with  sin,  which  this  conduct  implied, 
made  the  transgression  national  in  its  character,  and  thus  exposed 
Israel  to  the  extraordinary  intervention  which  the  execution  of  these 
tln-eatenings  so  clearly  implies.  When  this  took  place,  as  the  inflic- 
tions were  general,  the  innocent  to  some  extent  certainly  suffered 
with  the  guilty. 

This  is  clearly  shown  in  a  case  which,  although  it  can  scarcely  be 
regarded  as  a  national  punishment,  evidently  arose  out  of  the  great 
wickedness  of  one  of  the  tribes  of  Israel.  When  the  Benjamites 
were  defeated,  and  almost  exterminated,  in  the  war  which  arose  out 
of  the  ill-treatment  of  a  Levite's  wife,  is  it  to  be  supposed  that, 
among  all  the  women  and  young  people  of  tliis  tribe,  none  Avere 
found  as  irreproachable  as  those  of  the  other  families  of  Israel  ?  It 
is  clearly  impossible  to  reconcile  such  events  with  that  exact  and 
individual  application  of  the  theocratic  government  which  should 
inflict  prompt  punishment  on  every  offendei',  and  give  to  every  obe- 
dient person  present  prosperity;  and  hence  Bishop  Russel  has,  with 
great  propriety,  come  to  the  conclusion  that  "  the  theocracy  must  be 
understood  to  have  been  confined  to  the  national  interests  of  the 
Jews ;  to  have  secured  happiness  and  peace  to  them,  so  long  as  they 
continued  steadfast  in  their  religious  faith;  while  it  brought  upon 
their  heads  the  visitation  of  Divine  wrath,  the  avenging  sword,  the 
famine,  or  the  pestilence,  so  often  as  they  gave  themselves  up  to  the 
superstitions  of  the  heathen,  and  thereby  violated  the  covenant  which 
their  fathers  had  sworn." — Connection,  vol.  iii,  p.  516. 

But  if  this  be  the  case,  what  becomes  of  the  argument  ?  If  the 
Scripture  account  of  the  period  when  the  theocracy  was  exercised 
with  the  greatest  vigor  proves  that  offenders  were  not  punished,  and 
that  individual  obedience  was  not  always  rewarded  with  exemption 
from  temporal  afiiiction,  and  crowned  with  prosperity,  then,  accord- 
ing to  the  bishop's  argument,  a  knowledge  of  future  rewards  and 
punishments  would  be  necessary ;  and  this  knowledge  the  Israelites 
undoubtedly  possessed. 

The  inspired  author  of  Psalm  Ixxiii  complains  that  his  confidence 
in  God  had  been  severely  shaken,  that  "  his  feet  were  almost  gone, 
his  steps  had  well-nigh  slipped."  And  what  was  the  cause  of  this  ? 
He  informs  us :  "I  saw  the  prosperity  of  the  wicked.  Their  eyes 
stand  out  with  fatness :  they  have  no  bands  in  their  death."  He 
thence  infers,  "I  have  cleansed  my  heart  in  vain,  and  washed  my 
tands  in  innocencj.    For  all  the  day  long  have  I  been  plagued,  and 


THE  HEBREW  PEOPLE.  123 

chastened  every  morning."  Nor  does  he  obtain  spiritual  comfort 
imtil  he  repairs  to  the  sanctuary  of  God :  "  Then  understood  I  their 
end"  Here  light  and  consolation  are  poured  upon  his  mind,  and  he 
exclaims :  "  Thou  shalt  guide  me  with  thy  counsel,  and  afterward 
receive  me  to  glory.  Whom  have  I  in  heaven  but  thee  ?  And  there 
is  none  upon  earth  that  I  desire  beside  thee.  My  flesh  and  my  heart 
faileth :  but  God  is  the  strength  of  my  heart,  and  my  portion  for- 
ever." Admitting  this  Psalm  to  have  been  composed  at  some  time 
between  the  establishment  of  the  Hebrew  monarchy  and  the  captiv- 
ity,* it  clearly  shows  an  acquaintance  with  the  doctrine  of  a  future 
state,  and  refers  to  it  for  a  solution  of  those  apparent  anomalies 
which  are  presented  in  the  dispensations  of  Providence. 

In  every  view  of  this  subject,  it  is  impossible  to  estimate  aright 
the  religious  knowledge  and  faith  of  the  Israelites  without  regarding 
the  foundation  of  patriarchal  theology  upon  which  it  was  built.  We 
might  as  reasonably  attempt  to  form  a  correct  notion  of  the  religion 
of  the  apostles  without  any  reference  to  Judaism,  as  to  obtain  any 
clear  view  of  that  of  the  Israelites  without  taking  into  account  the 
faith  of  the  patriarchs. 

From  the  whole,  it  appears  that  the  doctrines  of  the  immortality 
of  the  soul,  and  of  future  retribution,  were  prevalent  and  popular 
among  the  Israelites  at  the  time  of  the  exodus ;  that  to  these  Moses, 
by  divine  command,  superadded  that  special  providential  government 
which  the  theocracy  required ;  and  that  therefore  the  Mosaic  econo- 
my, without  removing  from  their  minds  the  notion  of  God's  spiritual 
and  eternal  government,  by  these  means  brought  before  them  more 
fully  his  present  interposition  in  temporal  affairs. 

It  will  now  be  necessary  to  inquire  into  the  typical  and  prepara- 
tory character  of  this  economy. 

Many  learned  writers  have  altogether  denied  that  the  Mosaic  in- 
stitutions Avere  regarded  by  the  early  Israelites  as  typical  of  the 
Messiah's  kingdom.  And  it  is  very  obvious  that,  in  the  glorious 
simlight  of  the  gospel,  a  significancy,  similarity,  and  point  may  be 
discovered  in  the  persons,  rites,  sacrifices,  and  ceremonies  of  the 
Mosaic  ritual,  when  regarded  in  reference  to  the  person,  work,  and 
kingdom  of  the  Messiah,  which  might  be  utterly  unknown  to  the 
early  Israelites. 

But,  notwithstanding  this,  we  cannot  adopt  the  opinion  to  which 
reference  has  been  made.  It  appears  to  have  been  an  established 
principle  in  the  economy  of  grace,  that  the  end  should,  at  least  to 
some  extent,  be  known  from  the  beginning.  Whatsoever  obscurity 
might  have  rested  upon  primitive  revelations,  it  is  certain  that  the 
°  This  opinion  is  supported  by  Dr,  Wells,  Travell,  Green,  and  Townsend. 


124  THE  HEBREW  PEOPLE. 

person  and  work  of  the  Redeemer  were  announced  to  our  first  pa- 
rents. It  has  been  shown  that  they  must  at  least  have  had  some 
distinct  idea  of  a  promised  Saviour,  of  his  suffering  and  triumph, 
and  also  of  the  benefit  and  blessing  which  should  thereby  result  to 
mankind. — Patriarchal  Age,  pp.  154-156.  The  corrupted  traditions 
of  the  heathen  world  imite  with  the  records  of  patriarchal  faith  to 
prove  this  point. 

This  is  still  further  established  by  the  appointment  and  continued 
practice  of  sacrifice.  As  the  origin  of  this  rite  never  has  been,  and 
never  can  be,  accounted  for,  except  on  the  supposition  that  it  was 
divinely  instituted;  so  its  continued  practice,  and  especially  the 
savino-  exercise  of  faith  in  connection  with  it,  will  never  be  satisfac- 
torily  explained  but  by  admitting  that  these  persons  had  some  know- 
ledge of  that  great  atonement  which  was  typified  by  these  recurring 
animal  oblations. 

The  fact  that  this  typical  character  of  the  Mosaic  economy  was 
perceived  by  the  Hebrews  who  lived  under  its  operation,  appears  to 
be  fully  established  by  the  authority  of  the  l^ew  Testament.  For 
St.  Paul,  when  referring  to  the  tabernacle  and  its  service,  says  that 
this  "  was  a  figure  for  the  time  then  present,"  Heb.  ix,  9 ;  and, 
consequently,  it  must  be  admitted  that,  however  indistinct  and  im- 
perfect the  idea  which  the  "  figure  "  gave  of  the  good  things  which 
were  then  future,  it  was  known  that  they  not  only  served  sacred  pur- 
poses in  connection  with  the  Levitieal  law,  but  were  likewise  intended 
to  convey  some  intelligible  information  respecting  that  great  crown- 
ing scheme  of  grace,  which  was  uniformly  expected  in  the  last  days 
to  complete  the  merciful  purposes  of  God. 

That  scheme  of  religion,  therefore,  which  God  gave  to  the  Hebrews 
in  the  wilderness  was  not  only  an  elaborate  ecclesiastical  system 
complete  in  all  its  parts,  and  incorporated  into  the  national  economy 
and  political  administration  of  the  people :  it  was  otherwise  remark- 
able in  these  several  respects.  It  was  based  upon  the  theology  of 
the  preceding  age,  and,  uniting  all  the  pure  elements  and  divinely 
appointed  rites  of  the  primitive  dispensation,  it  perpetuated  in  the 
Levitieal  economy  all  the  religious  truth  which  had  up  to  this  time 
been  given  to  the  world.  It  shed  a  flood  of  light  upon  God's  provi- 
dential government  of  mankind,  and,  by  uniting  every  part  of  He- 
brew conduct  and  manners,  every  element  of  public  and  private  life, 
with  religion,  and  making  national  prosperity  and  adversity  contin- 
gent upon  obedience  or  transgression,  it  brought  God  eminently  nigh 
unto  them,  and  exhibited  his  law  as  pervading  the  wide  range  of 
their  personal  and  public  purp()ses,  pursuits,  and  destinies. 


THE  HEBREW  PEOPLE.  125 


CHAPTER  III. 

THE  HISTORY  OF  THE  ISRAELITES  UNDER  THE  GOVERNMENT  OF 
JOSHUA  AND  THE  JUDGES. 

Pecitliar  Circumstances  of  the  Hebrews  when  Joshua  was  called  to  be  their 
Leader. — The  Passage  of  the  Jordan  foretold — Spies  sent  to  Jericho — The  Crossing  of 
Jordan  miraculously  effected — The  Passover  celebrated — The  angel  Jehovah  appears  to 
Joshua — Jericho  taken  and  destroyed — Defeat  of  Israel  at  Ai — The  Cause  discovered — 
Sin  and  Punishment  of  Achan — Confederation  of  the  Canaanites— Guile  of  the  Gibeon- 
ites,  and  their  Doom — The  combined  Army  of  Canaan  attack  Gibeon — Joshua  marches 
to  its  Relief— Obtains  a  great  Victory — Miraculous  Fall  of  Hail — The  Sun  and  Moon 
stand  still — The  five  Kings  put  to  Death — A  second  Combination  of  Canaanitish  Kings 
— Joshua  renews  the  War — Completely  vanquishes  the  Enemy  in  a  great  Battle — The 
War  continued  until  thirty-one  Kingdoms  were  subdued — The  Divine  Interposition  under 
which  this  Conquest  was  effected  specially  attested  by  Expulsion  of  some  Tribes  by 
Means  of  the  Hornet — The  Reubenites,  Gadit«s,  and  half-tribe  of  Manasseh  retire  to 
their  Portion  on  the  east  side  of  Jordan — The  altar  Ed — The  Portion  of  Caleb  assigned 
— The  Land  divided — The  pious  Exhortations  and  Death  of  Joshua — Important  Change 
IN  Hebrew  Polity  consequent  on  the  Death  of  Joshua — The  Purpose  of  God  in  the 
Theocracy — Renewal  of  the  War  by  Judah  and  Simeon — The  partial  Success  of  the  He- 
brews the  Result  of  imperfect  Faith  in  God — The  Remissness  of  Israel  reproved  by  the 
Angel  of  the  Lord — They  continue  disobedient,  and  fall  into  Idolatry — The  Case  of  Micah 
and  the  Danites — The  Outrage  at  Gibeah,  and  terrible  Consequences  to  the  Tribe  of 
Benjamin.  First  Servitude  under  Chushan-rishathaim — Israel  delivered  by  Othniel — 
The  Character  of  the  Authority  exercised  by  the  Judges.  Second  Servitude  under  the 
Moabites — ^Ehud  and  Shamgar  Judges.  Third  Servitude  under  the  Canaanites — Debo- 
rah and  Barak  deliver  Israel — The  Song  of  Deborah.  Fourth  Servitude  under  the 
Midianites — Story  of  Ruth — Heroism  of  Gideon — Abimelech,  Tola,  and  Jair  successively 
follow  each  other  as  Judges.  Fifth  Servitude  under  the  Ammonites — Jephthah,  lb- 
zan,  Elon,  Abdon,  Judges.  Sesth  Servitude  of  Israel  under  the  Philistines — Samson, 
Eli,  and  Samuel,  Judges — The  Unfaithfulness  of  Israel  renders  a  pure  Theocracy  im- 
practicable— Chronological  Arrangement  of  the  Events  of  this  Period. 

Joshua  succeeded  to  the  government  of  the  Hebrews  at  a  time  which 
will  ever  be  regarded  as  a  great  crisis  in  their  history.  They  had 
completed  their  wanderings  in  the  desert,  they  had  subdued  some 
clans  on  the  eastern  side  of  the  Jordan ;  but  the  principal  portion 
of  the  territory  which  had  been  promised  as  their  inheritance  was 
still  retained  by  populous  and  martial  tribes,  who  were  aware  of  their 
approach  and  of  its  object,  and  who  were  prepared  to  offer  a  despe- 
rate resistance. 

Before  the  great  work  of  conquering  these  nations  and  of  obtain- 
ing possession  of  the  promised  land  was  attempted,  Moses,  who 
merited  the  high  title  of  "  the  father  of  his  people  "  more  than  any 
man  that  ever  lived,  was  taken  away;  and  the  entire  direction  of 
affairs,  and  the  conduct  of  the  war,  devolved  upon  Joshua.  This 
circumstance  appeared  unpropitious ;  but  it  may  not  be  difficult  to 
ascertain  the  cause.     In  the  entire  dealings  of  God  with  his  people 


126  THE  HEBKEW  PEOPLE. 

up  to  this  period,  He  had  clearly  exhibited  His  great  power  as  their 
protector,  and  His  wisdom  as  their  guide.  And  now,  lest  the  world 
should  attribute  to  the  prowess  or  skill  of  Moses  a  successful  inva- 
sion of  Canaan,  he  is  removed ;  and  his  successor,  under  immediate 
Divine  direction,  is  called  to  the  work,  that  the  excellency  of  the 
power  might  appear  to  be  of  God,  and  not  of  man.  Hence  the  Lord 
assm-es  him,  "  As  I  was  with  Moses,  so  I  will  be  with  thee :  I  will 
not  fail  thee,  nor  forsake  thee."  Joshua  i,  5.  In  connection  with  this 
gracious  promise,  God  gave  Joshua  a  renewed  assurance  that  the 
Israelites  should  possess  the  land  which  he  had  promised  them  in  its 
utmost  extent ;  and  as  a  pledge  of  the  speedy  accomplishment  of 
this  promise,  told  him  that  in  three  days  they  should  pass  over  Jor- 
dan. This  appears  to  have  been  the  first  occasion  on  wliich  any 
notice  was  given  of  a  removal  of  the  camp,  that  having  been  on  all 
previous  occasions  regulated  by  the  cloudy  pillar.  But  this  was  a 
movement  of  particular  importance,  and  to  be  attended  by  a  miracle 
of  the  most  extraordinary  kind ;  and  therefore  the  fact,  that  the  time 
for  passing  over  the  Jordan  was  publicly  announced  three  days  be- 
fore it  was  to  take  place,  greatly  enhanced  the  effect  of  this  miracle, 
and  proved  that  it  could  not  have  consisted  in  an  advantage  which 
Joshua  took  of  an  accidental  circumstance. 

Having  received  this  command,  Joshua  sent  two  men  to  discover 
the  condition  of  the  city  of  Jericho,  a  walled  town  of  great  strength, 
distant  about  seven  miles  from  the  Jordan,  and  which,  from  its  posi- 
tion, would  naturally  be  the  first  object  of  their  attack.  The  two 
spies  safely  reached  Jericho,  and  obtained  lodgings  in  the  house  of 
Rahab.  This  woman,  although  she  knew  the  design  of  these  men, 
carefully  concealed  them ;  for  so  active  and  vigilant  were  the  autho- 
rities of  the  city  on  account  of  the  proximity  of  the  Israelitish  camp, 
that  they  discovered  the  ingress  of  the  two  Hebrews,  and  sent  to 
Rahab  to  inquire  respecting  them.  She,  however,  gave  her  secreted 
guests  every  information  concerning  the  fears  of  the  people,  and  suc- 
ceeded in  sending  them  safely  away;  exacting  an  oath  from  them 
that,  in  the  ruin  of  the  city,  herself  and  all  in  her  house  should  be 
preserved.  The  exposition  given  in  the  epistle  to  the  Hebrews  alone 
enables  us  to  understand  the  strange  conduct  of  this  female,  which 
would  not  otherwise  have  been  easily  explained.  But  the  author  of 
that  sacred  book  tells  us  that  she  acted  thus  under  the  influence  of 
faith :  by  which  we  understand  that,  from  the  reports  which  she  had 
heard  of  God's  dealings  with  the  Israelites,  she  was  led  to  believe  in 
him,  and  to  hazard  her  life  in  saving  his  servants ;  by  which  she 
identified  herself  with  his  cause,  and  consequently  secured  her  life, 
and  the  Divine  blessing. 


THE  HEBREAV  PEOPLE.  127 

The  spies  having  returned  to  Joshua,  and  the  time  for  passing  the 
Jordan  having  arrived,  the  tents  were  struck,  and  the  whole  army 
put  in  motion.  But  on  this  occasion  a  new  order  of  march  was  en- 
joined. In  all  their  previous  jom'neyings,  the  tribes  of  Judah,  Issa- 
char,  and  Zebulun  marched  in  the  van,  followed  by  Reuben,  Simeon, 
and  Gad ;  after  these  came  the  ark  and  other  furniture  of  the  taber- 
nacle, borne  by  the  priests;  the  other  tribes  following  as  a  rear- 
guard. But  now  the  priests  bearing  the  ark  were  commanded  to 
march  in  advance  of  the  whole  body,  and  the  people  were  forbidden 
to  approach  nearer  than  one  thousand  yards  to  them.  In  this  man- 
ner they  proceeded  until  the  priests  reached  the  Jordan,  which  at 
this  season  overflowed  its  banks ;  when,  no  sooner  had  the  feet  of 
the  priests  touched  the  brim  of  the  waters,  than  the  waters  above 
were  stayed  and  rose  in  heaps,  while  those  below  ran  on  in  their 
course  towards  the  Dead  Sea,  leaving  the  bed  of  the  whole  river  at 
this  place  quite  dry.  The  priests  then  marched  into  the  midst  of 
the  river,  where  they  remained  until  all  the  host  of  Israel  had  passed 
over.  This  being  completed,  God  commanded  Joshua  to  select  a 
man  from  each  of  the  twelve  tribes,  to  go  into  the  midst  of  the  river 
where  the  priests  stood,  and  to  take  from  thence  each  of  them  a 
fitone.  These  stones  were  conveyed  to  Gilgal,  and  piled  there  as  a 
prominent  and  durable  monument  of  this  miraculous  event.  After 
the  stones  had  been  brought  out  of  the  river,  the  priests  also  bear- 
ing the  ark  came  out ;  and  as  soon  as  their  feet  were  again  placed 
on  the  dry  ground,  the  waters,  which  had  been  thus  restrained  by 
Divine  Power,  rolled  on  in  their  usual  course,  and  the  Jordan  over- 
flowed its  banks  as  heretofore. 

We  have  in  this  event  one  of  the  most  striking  miracles  recorded 
in  the  Scriptures.  Here  are  two  elements  which  were  not  found 
even  in  the  dividing  of  the  Red  Sea.     A  natural  a^rent,  a  strong  east 

CD  O  '  O 

wind,  was  then  employed :  here  no  material  agency  whatever  appears, 
but,  on  the  contrary,  the  exertion  of  a  force  repugnant  to  the  esta- 
blished laws  of  nature :  the  waters  of  a  rapid  and  deep,  if  not  a 
broad,  river  are  at  once  suspended  in  their  course,  and  piled  up  in  a 
heap  by  the  immediate  exercise  of  the  power  of  God.  On  that  oc- 
casion the  miracle  was  suddenly  and  unexpectedly  wrought;  here 
the  time  was  fixed  three  days  previously.  In  this  case  also  the  pro- 
digy was  effected  at  mid- day,  not  only  in  the  sight  of  all  Israel,  but 
also  in  that  of  the  agents  and  spies  of  the  Canaanitish  nations,  who 
watched  with  intense  interest  every  movement  of  their  Hebrew  in- 
vaders, as  is  evident  from  the  entire  tenor  of  the  history,  and  were 
panic-struck  at  the  sight  of  such  a  splendid  display  of  Divine  Power. 
This  must  not  be  regarded  as  a  mere  inference :  it  is  taught  us  in 


128  THE  HEBREW  PEOPLE. 

the  express  terms  of  holy  writ.  Joshua  v,  1.  It  was  while  the  sur- 
rounding heathen  lay  under  the  influence  of  this  panic,  that  God 
commanded  Joshua  to  circumcise  all  the  males  who  had  not  been 
subjected  to  this  rite,  which,  it  appears,  had  been  greatly  neglected 
during  the  journeyings  of  the  wilderness. 

The  passage  of  the  Jordan  was  effected  on  the  tenth  day  of  the 
first  month,  wanting  only  five  days  of  forty  years  from  the  time  when 
they  left  Egypt.  Being  all  circumcised,  the  people  were  prepared 
to  celebrate  the  passover  this  year,  which  service  also  had  been  inter- 
mitted from  the  day  when  it  was  performed  the  second  time  at  Sinai, 
Although  from  the  period  of  their  location  in  the  neighborhood  of 
Canaan  there  can  be  no  doubt  that  the  Israelites  were  partially  fed 
with  corn  and  other  ordinary  fruits  of  the  earth,  yet  the  manna  con- 
tinued to  fall  around  the  camp  until  the  keeping  of  this  passover. 
But  on  the  day  after  its  celebration,  it  entirely  ceased,  and  the  peo- 
ple obtained  their  supplies  of  food  from  ordinary  sources. 

Joshua  was  now  favored  with  an  extraordinary  revelation  from  God. 
Jericho  was  completely  shut  up ;  none  went  out,  or  came  into  the 
city ;  and  while  he  was  inspecting  the  walls,  and  considering  the  best 
means  of  reducing  it,  a  man  suddenly  appeared  as  standing  over 
against  him  with  a  drawn  sword  in  his  hand.  The  aspect  and  deport- 
ment of  this  stranger  at  once  arrested  the  attention  of  the  Hebrew 
chief,  who,  inspired  with  divine  courage,  went  to  him,  and  asked, 
"Art  thou  for  us,  or  for  our  adversaries?  And  he  said,  JSay;  but 
as  Captain  of  the  host  of  the  Lord  am  I  now  come."  Joshua  imme- 
diately recognized  in  the  speaker  the  Divine  Person  who  had  so  often 
spoken  unto  Moses ;  and  he  "  fell  on  his  face  to  the  earth,  and  did 
worship,  and  said  unto  him,  What  saitli  my  Lord  unto  his  servant? 
And  the  Captain  of  the  Lord's  host  said  unto  Joshua,  Loose  thy  shoe 
from  off  thy  foot ;  for  the  place  whereon  thou  standest  is  holy.  And 
Joshua  did  so."  Joshua  v,  13-15.  This  Divine  Person  then  proceed- 
ed to  assure  his  servant  of  success  in  his  great  work :  "  See,  I  have 
given  into  thine  hand  Jericho,  and  the  king  thereof,  and  the  mighty 
men  of  valor."  Joshua  vi,  2.  He  then  went  on  to  dictate  the  man- 
ner in  which  the  city  should  be  taken,  which  was  not  to  be  in  the  or- 
dinary course  of  warlike  attack,  but  by  the  immediate  intervention 
of  Divine  Power.  The  plan  was  thus  detailed:  "Ye  shall  compass 
the  city,  all  ye  men  of  war,  and  go  round  about  the  city  once.  Thus 
shalt  thou  do  six  days.  x\nd  seven  priests  shall  bear  before  the  ark 
seven  trumpets  of  rams'  horns ;  and  the  seventh  day  ye  shall  compass 
the  city  seven  times,  and  the  priests  shall  blow  with  the  trumpets. 
And  it  shall  come  to  pass,  that  when  they  make  a  long  blast  with  the 
ram's  horn,  and  when  ye  hear  the  sound  of  the  trumpet,  all  the  peo- 


THE  HEBREW  PEOPLE,  129 

pie  shall  shout  with  a  great  shout ;  and  the  waU  of  the  city  shall  fall 
down  flat,  and  the  people  shall  ascend  up  every  man  straight  before 
him."  Verses  3-5. 

These  commands  were  obeyed,  and  the  promise  was  fulfilled.  Af- 
ter marching  round  the  city  in  the  manner  prescribed,  on  the  seventh 
day  they  did  so  seven  times ;  and  then,  while  the  priests  sounded 
their  trumpets,  and  the  people  raised  a  great  shout,  the  walls  fell 
down  flat,  and  the  men  of  war  went  up  and  spoiled  the  city,  and  de- 
stroyed all  the  inhabitants,  except  Rahab  and  her  immediate  relations. 
So  complete  was  this  destruction,  that  all  the  animals  were  slain,  and 
nothing  was  saved  but  gold,  silver,  brass,  and  iron,  which  were  puri- 
fied by  being  passed  through  the  fire,  and  then  placed  in  the  sanctua- 
ry of  the  Lord.  Thus  did  God  interpose  in  behalf  of  his  people,  and 
the  fame  of  this  wondrous  proceeding  struck  terror  into  all  the  sur- 
rounding country.  (See  Appendix,  note  41.) 

Ai,  a  city  near  Bethel,  was  the  next  object  to  which  Joshua  direct- 
ed his  attention.  Having  sent  a  party  to  obtain  information,  they  re- 
turned, and  recommended  their  chief  to  send  a  force  of  tliree  thousand 
men  against  it,  as  amply  sufficient  to  subdue  the  town.  That  num- 
ber of  men  was  accordingly  dispatched  on  this  service.  But  they 
had  no  sooner  reached  the  gate  of  the  town,  than  the  inhabitants  sal- 
lied out  and  completely  routed  them,  pursuing  them  to  a  considerable 
distance,  and  cutting  off  thirty-six  men.  This  repulse  spread  the  ut- 
most consternation  and  dismay  through  the  Israelitish  camp.  Even 
Joshua  cast  himself  on  the  ground  before  the  Lord  with  his  clothes 
rent,  and  dust  upon  his  head.  The  elders  of  Israel  followed  his  exam- 
ple. The  prayer  of  Joshua  on  this  occasion  is  beautiful  and  appro- 
priate ;  and  the  reverential  regard  which  he  evinced  for  the  glory  of 
the  name  of  God  is  especially  remarkable.  His  supplication  receives 
an  immediate  and  gracious  answer,  but  one  of  very  fearful  import. 
He  was  told  by  the  Lord  that  Israel  had  sinned ;  that  they  had  bro- 
ken his  covenant,  and  taken  of  the  accursed  thing;  and  that  he 
would  not  be  with  them  again,  until  the  sin  was  detected  and  punished. 

Joshua  accordingly  rose  up  early  in  the  morning,  and  commenced 
an  investigation  by  lot,  with  a  view  to  the  discovery  of  the  offender. 
This  course  was  successful.  After  extending  the  investigation  to  the 
several  tribes,  families,  households,  and  individuals,  Achan,  of  the 
family  of  Zabdi,  of  the  tribe  of  Judah,  was  pointed  out  as  the  trans- 
gressor. When  exhorted  to  do  so  by  Joshua,  he  confessed  his  sin, 
and  admitted  that  he  had  coveted  a  Babylonish  garment,  and  some 
silver  and  gold,  which  he  saw  among  the  spoils  that  he  had  taken 
from  Jericho,  and  concealed  them  in  his  tent.  He  was  immediately 
stoned  to  death,  and,  with  aU  his  property,  burned  with  fire.    From 

9 


130  THE  HEBREW  PEOPLE. 

the  text  of  the  narrative  it  would  appear  that  his  sons  and  daughters 
shared  his  fate;  but  this  some  commentators  doubt.  After  this 
vindication  of  the  Divine  law,  Ai  was  easily  taken  and  de- 
stroyed. 

The  Canaanites,  alarmed  at  the  fate  of  Jericho  and  Ai,  and  fear- 
ing lest  each  city  might  in  turn  be  thus  subdued,  determined  at  once 
to  form  a  confederation  for  the  common  safety,  and,  if  possible,  to 
overwhelm  the  invaders  in  one  great  united  effort.  While  this  com- 
bination was  being  carried  into  effect,  there  was  one  people  who 
thought  they  might  adopt  a  more  politic  course  than  to  be  a  party  to 
this  league.  The  people  of  Gibeon,  a  tribe  of  the  Hivites,  selected 
a  few  of  their  number  as  ambassadors ;  and,  attiring  them  in  clothes 
greatly  worn,  with  some  fragments  of  stale  and  moldy  provision  in 
their  sacks,  in  this  style  they  presented  themselves  before  Joshua  and 
the  elders  of  Israel  at  Gilgal,  and  declared  that  they  had  come  from  a 
very  far  country,  where  the  fame  of  God's  interposition  on  behalf  of 
the  Israelites  had  reached  them,  and  that  they  had  been  sent  forth  to 
solicit  for  a  league  of  amity  to  be  formed  between  Israel  and  their 
nation.  In  this  case  even  Joshua  erred.  Deceived  by  appearances, 
he  with  the  elders  of  Israel  did  not  stay  to  ask  counsel  of  God,  but 
concluded  a  solemn  league,  and  confirmed  it  with  an  oath. 

In  the  brief  space  of  three  days  the  delusion  was  dispelled,  and  the 
Israelites  learned  the  true  character  of  those  with  whom  they  had 
made  this  covenant,  and  found  that  they  resided  in  the  vicinity  of 
their  camp,  even  at  Gibeon.  Joshua  evidently  felt  the  difficulty  of 
the  position  into  which  he  had  placed  himself  by  the  too  hasty  con- 
firmation of  the  covenant.  He  saw  that  though  on  the  one  hand  it 
would  expose  Israel  to  great  obloquy,  yet  it  would  bfe  unjust  to  vio- 
late the  covenant,  and  to  destroy  those  whom  they  had  sworn  to  save. 
But  he  nevertheless  perceived  that  as  the  league  was  obtained  by 
falsehood  and  guile,  the  Gibeonites  were  not  entitled  to  benefits  so 
surreptitiously  acquired.  He  therefore,  after  expostulating  with 
them,  determined  to  preserve  their  lives,  but  to  reduce  them  to  a 
state  of  servitude ;  making  them  hewers  of  wood  and  drawers  of 
water  to  the  congregation  and  the  house  of  the  Lord :  a  doom  to 
which  they  patiently  submitted.  (See  Appendix,  note  42.) 

Meanwhile  the  confederation  of  the  Canaanitish  kings  being  com- 
plete, and  having  heard  of  the  league  of  amity  which  had  been  made 
between  Israel  and  Gibeon,  they  determined  to  wage  war  against 
that  city,  that  they  might  punish  those  who  had  joined  their  enemies, 
and  prevent  others  from  a  similar  defection.  The  five  associated 
kings  therefore  marched  with  all  their  forces  to  Gibeon,  and  the  im- 
mense host  "made  war  against  it."    In  this  emergency  the  men  of 

9* 


THE  HEBREW  PEOPLE.  131 

Gibeon  sent  to  Joshua,  imploring  his  aid,  as  the  only  hope  they  had 
of  escaping  the  fury  of  their  numerous  enemies. 

Joshua  instantly  responded  to  the  call,  and,  with  all  his  army, 
marched  to  the  relief  of  Gibeon.  This  movement  was  made  with 
the  greatest  rapidity.  After  marching  all  night,  the  Israelites  at- 
tacked the  confederate  kings  suddenly,  and  defeated  them  in  a  very 
sanguinary  battle.  This  conflict  may  be  regarded  as  one  of  the 
most  important  events  in  the  conquest  of  Canaan,  and  was  accord- 
ingly distinguished  by  eminently  Divine  interposition.  The  first 
indication  of  this,  was  a  Divine  communication  especially  made  to 
Joshua,  by  which  he  was  assured  of  success.  "  Fear  them  not :  for 
I  have  delivered  them  into  thine  hand ;  there  shall  not  a  man  of  them 
stand  before  thee."  Joshua  x,  8.  The  event  justified  the  prediction : 
the  Canaanites,  panicstruck  by  this  sudden  and  unexpected  attack, 
fled  before  the  Hebrews.  In  this  rout,  the  Lord  fought  for  Israel ; 
for  he  "cast  down  great  stones  from  heaven"  upon  their  enemies, 
so  that  a  larger  number  died  from  this  cause  than  from  the  sword. 
(See  Appendix,  note  43.) 

As  the  greatest  difficulty  which  the  Israelites  had  to  contend  with 
in  this  war  arose  from  the  strong  fortifications  of  the  walled  towns 
of  Canaan,  Joshua  regarded  this  conflict  as  a  great  crisis  in  his  en- 
terprise, and  saw  the  immense  importance  of  totally  destroying  this 
confederate  host,  before  any  part  of  it  could  gain  the  shelter  of  their 
impregnable  walls.  The  geographical  position  of  the  field  of  battle, 
in  respect  to  the  cities  of  the  allied  kings,  enhanced  this  opportunity, 
and,  consequently,  mightily  increased  the  desire  of  the  Hebrew 
leader  to  effect  an  entire  destruction  of  his  foes.  Jerusalem,  Jar- 
muth,  Eglon,  and  Hebron,  stood  on  that  range  of  high  hills  which 
extends  from  north  to  south,  through  Canaan ;  Jerusalem  being 
farthest  north,  and  the  others  in  order  lying  to  the  southward  of  it. 
Lachish  lay  to  the  south-west  of  Jerusalem ;  while  Gibeon  was  a 
few  miles  north  of  that  city.  As  Joshua  marched  from  Gilgal,  his 
course  would  lie  nearly  west.  Leaving  Jerusalem  a  few  miles  on 
the  left,  he  attacked  the  besieging  army  in  the  rear,  and,  cutting  off 
their  retreat  to  their  own  cities,  drove  them  in  a  westerly  direction 
down  the  vale  of  Ajalon,  toward  Makkedah.  In  this  conflict  and 
pursuit  the  day  drew  to  a  close,  and  the  sun  was  approaching  the 
horizon,  when  Joshua,  seeing  that  darkness  would  afford  safety  to 
his  enemies,  and  being  led  by  a  strong  Divine  impulse,  said  "  to  the 
Lord,  in  the  sight  of  Israel,  Sun,  stand  thou  still  upon  Gibeon ;  and 
thou,  moon,  in  the  valley  of  Ajalon.  And  the  sun  stood  still,  and 
the  moon  stayed,  until  the  people  had  avenged  themselves  upon  their 
enemies."  Joshua  x,  12,  13.     The  word  spoken  was  attended  by  the 


132  THE  HEBREW  PEOPLE. 

power  of  God ;  nature  obeyed  the  authoritative  mandate ;  and  the 
day  was  extended  at  least  for  several  hours  ;  and  thus  the  object  of 
Joshua  was  fully  accomplished.  (See  Appendix,  note  44.) 

During  the  progress  of  this  conflict,  and  whilst  the  Israelites  were 
pursuing  their  enemies,  it  was  told  Joshua,  that  the  five  kings  had 
taken  refuge  in  a  cave  at  Makkedah.  He  immediately  commanded 
that  huge  stones  should  be  rolled  on  the  entrance  of  the  cave,  and 
a  watch  set  over  it ;  but  that  the  pursuit  should  be  continued.  Thus 
did  Joshua  destroy  this  great  army,  e^xcept  a  few  who  had  escaped 
to  "  fenced  cities."  He  then  returned  to  Makkedah,  took  the  kings 
from  the  cave,  and  put  them  to  death.  The  same  day  the  city  of 
Makkedah  was  taken,  and  the  inhabitants  utterly  destroyed. 

After  this  decisive  victory,  Joshua  prosecuted  the  war  by  suc- 
cessively attacking  the  several  cities  of  the  south  of  Canaan, — Lib- 
nah,  Lachish,  Gezer,  Eglon,  Hebron,  and  Debir ;  so  that  from  Gibeon 
to  Kadesh-barnea  there  was  no  enemy  that  could  stand  before  the 
successful  Israelites.  There  can  be  no  doubt  that  the  Hebrew  war- 
riors at  this  time  displayed  great  personal  prowess, — their  martial 
strength  and  courage  were  of  a  high  order ;  yet  the  reduction  of  so 
large  a  territory,  including  so  many  fenced  cities,  defended  by  supe- 
rior numbers,  with  the  advantages  of  arms,  equipment,  and  expe- 
rience, and  especially  in  a  country  peculiarly  adapted  to  defensive 
war,  clearly  shows  the  interposition  of  Jehovah  in  behalf  of  his 
people.  The  subjugation  of  Canaan  was  not  a  mere  conquest  effected 
by  the  talents  of  the  general,  and  the  valor  of  the  army:  it  was  the 
Lord  who  cast  out  the  enemy  from  before  his  people,  for  the  accom- 
plishment of  his  own  purposes.  Joshua,  whose  testimony  on  this 
point  must  be  regarded  as  unexceptionable,  ascribes  his  success  to 
its  proper  cause :  "  Because  the  Lord  God  of  Israel  fought  for 
Israel."  Joshua  x,  42. 

After  this  successful  campaign,  Joshua  and  all  Israel  returned  to 
Gilgal,  where  the  women  and  children,  with  the  cattle  and  property, 
remained  in  the  fortified  camp.  It  does  not,  however,  appear  that 
any  long  cessation  from  the  toils  and  hazards  of  war  was  allowed 
them ;  for  we  are  informed  that  another,  and  even  more  formidable, 
combination  of  Canaanitish  nations  was  soon  after  formed  against 
Israel.  The  kings  of  the  Hittites,  Amorites,  Perizzites,  Jebusites, 
and  Hivites,  united  their  forces,  and  "  went  out,  they  and  all  their 
hosts  with  them,  much  people,  even  as  the  sand  that  is  upon  the  sea- 
shore in  multitude,  with  horses  and  chariots  very  many."  Joshua 
xi,  4.  Josephus,  who  is  frequently  more  ready  to  give  numbers 
than  to  assign  the  authority  upon  which  they  rest,  has  told  us,  that 
this  army  consisted  "  of  three  hundred  thousand  footmen,  ten  thou- 


THE  HEBREW  PEOPLE.  133 

sand  horsemen,  and  twenty  thousand  chariots." — Book  v,  chap,  i, 
sect.  18.  Whether  this  account  be  correct  or  not,  it  is  certain  that 
this  force  was  greatly  beyond  what  the  IsraeHtes  in  their  own 
strength  could  hope  to  resist.  The  Lord,  therefore,  again  inter- 
posed, and  encouraged  his  servants,  and  said  unto  Joshua,  "  Be  not 
afraid  because  of  them :  for  to-morrow  about  this  time  will  I  deliver 
them  all  up  slain  before  Israel."  Verse  6.  This  promise  was  ful- 
filled. Joshua,  gathering  courage  from  the  assurance  of  Divine 
support,  did  not  wait  for  his  enemies  to  attack  his  position.  By  a 
bold  and  spirited  movement,  he  came  upon  them  suddenly,  carried 
their  encampment  in  a  manner  as  spirited  as  the  attack  was  unex- 
pected, and  obtained  a  complete  victory.  The  power  of  the  enemy 
being  thus  broken,  he  followed  up  his  success,  by  vigorously  assault- 
ing the  several  petty  kingdoms  in  succession.  This  was  a  work 
which  required  patient  perseverance ;  but  the  energy  of  the  general, 
and  the  determination  of  the  Israelites,  overcame  every  obstacle,  and 
the  land  Avhich  God  had  promised  to  Abraham  as  the  inheritance 
of  his  seed,  is  conquered  and  placed  at  their  disposal.  A  detail  of 
the  operations  of  this  war  is  not  given  by  the  inspired  penman ;  nor 
is  this  omission  one  of  those  which  a  religious  mind  will  feel  very 
anxious  to  see  supplied  from  other  sources.  When  a  narration  of 
the  important  events  of  several  years  is  condensed  into  two  or  three 
short  chapters,  the  fact  itself  is  a  significant  intimation  that,  how- 
ever necessary  these  operations  might  have  been  to  the  accomplish- 
ment of  the  Divine  purpose  respecting  his  people  Israel,  they  are 
not  to  be  drawn  into  examples  for  the  future  conduct  of  mankind  in 
ordinary  cases. 

The  result  of  this  war  was,  that  thirty-one  kingdoms  were  sub- 
dued ;  and  the  whole  country,  from  the  mountains  of  Lebanon  to 
Kadesh-barnea,  lay  open  to  occupation  by  the  Israelites. 

Havmg  thus  successfully  terminated  the  war,  Joshua  proceeded 
to  carry  into  effect  the  commandment  which  Moses  had  recorded  in 
Deut.  xxvii,  4-26.  He  marched  the  people  northward  to  Mount 
Gerizim,  and,  having  built  an  altar  imto  the  Lord,  according  to  the 
letter  of  the  law,  he  offered  up  thereon  burnt- oflFerings  and  peace- 
offerings.  The  people  were  then  divided,  and  he  placed  one-half  on 
Mount  Gerizim,  and  the  other  on  Mount  Ebal ;  "  and  afterward  he 
read  all  the  words  of  the  law,  the  blessings  and  cursings,  according 
to  all  that  is  written  in  the  book  of  the  law."  Joshua  viii,  34.  In 
connection  with  this  ceremony,  and  as  a  part  of  the  legal  require- 
ment, he  set  up  stones,  and  plastered  them  with  plaster,  and  wrote 
on  them  "  all  the  words  of  this  law  very  plainly."  Deut.  xxvii,  8. 

Most  extravagant  and  ridiculous  interpretations  have  been  put, 


134  THE  HEBREW  PEOPLE. 

by  the  rabbins,  on  this  circumstance.  Some  have  supposed  that  the 
entire  Pentateuch  was  inscribed  on  these  stones ;  others  have  mo- 
derated their  estimate  so  far  as  to  hmit  it  to  the  Book  of  Deutero- 
nomy ;  but  the  Jewish  writers  have  insisted  upon  it,  that  the  whole 
five  books  of  Moses  were  written  here  in  seventy  different  languages. 
Apart  from  all  this  extravagance,  we  may  safely  conclude,  that  the 
writing  was  really  a  brief  recital  of  the  blessings  and  curses  which 
God  had  announced  as  the  reward  of  obedience,  or  the  punishment  of 
transgression.  The  solemn  ceremonial  of  reciting  the  law,  in  con- 
nection with  these  awful  sanctions,  in  the  audience  of  the  whole  peo- 
ple, was  not  only  calculated  to  strengthen  the  faith,  and  confirm  the 
hopes,  of  the  Israelites ;  it  was  equally  adapted  to  terrify  the  re- 
maining inhabitants  of  the  land,  as  they  would  see  in  it  a  confirma- 
tion of  all  the  rumors  which  they  had  heard,  that  God  had  brought 
up  his  people  out  of  Egypt,  to  give  them  possession  of  this  land. 

It  must  not  be  supposed  that,  in  these  wars,  all  the  Canaanitish 
nations  were  destroyed ;  nor  does  it  appear  that  Joshua  attempted 
the  subjugation  of  all  the  tribes.  There  were  some  "  cities  which 
stood  still  in  their  strength,"  whose  walls  appeared  impregnable  to 
the  means  which  Joshua  had  at  his  command,  and  whose  rulers, 
taught  prudence  by  the  fearful  fate  of  others,  had  abstained  from 
attacking  the  Israelites.  We  have  a  specific  account  of  these  places : 
the  land  of  the  PhiHstines ;  all  Geshuri,  a  city  and  district  not  far 
from  Hermon ;  another  district  on  the  sea- coast,  occupied  by  the 
Canaanites,  near  Sihon ;  the  land  of  the  Giblites,  which  was  near 
Tyre ;  all  the  eastern  side  of  Lebanon,  with  the  neighboring  hill- 
country,  in  the  extreme  north  of  the  land ;  besides  the  country  of 
the  Sidonians.  Joshua  xiii,  1-6. 

The  whole  of  this  invasion,  and  the  success  with  which  the  Israel- 
ites were  crowned,  stand  out  to  our  view  as  a  marvelous  display  of 
a  special  Providence.  God  had  promised  to  give  the  seed  of  Jacob 
this  land,  and  to  cast  out  its  inhabitants  before  them ;  and,  although 
centuries  had  intervened,  and  very  many  changes  had  taken  place, 
both  in  respect  of  the  Canaanitish  nations  and  the  Israelites ;  yet  the 
prophetic  Avord  of  Jehovah  is  fulfilled,  and,  despite  the  timid  appre- 
hensions of  Israel,  and  the  daring  courage  and  physical  strength  of 
their  foes,  the  Avhole  land  is  commanded  to  be  divided  by  lot  among 
the  heirs  of  Abraham. 

There  is,  however,  one  part  of  this  divine  interposition  which  is 
worthy  of  more  attention  than  it  has  usually  received.  God  not 
only  exercised  his  omnipotent  influence  in  saving  and  strengthening 
his  people,  and  in  paralyzing  the  power  of  their  foes ;  he  also  drove 
out  nations  before  them,  principally  by  agents  of  his  own  appoint- 


THE  HEBREW  PEOPLE.  J^J 

ment.  The  language  of  Joshua  on  this  subject,  in  his  final  address 
to  the  people,  is  remarkable.  The  Lord,  speaking  by  him,  says, 
"  And  I  sent  the  hornet  before  you,  which  drave  them  out  from  be- 
fore you,  even  the  two  kings  of  the  Amorites ;  but  not  with  thy 
sword,  nor  with  thy  bow."  Chap,  xxiv,  12.  This,  it  will  be  per- 
ceived, is  only  the  fulfillment  of  promises  made  long  before  unto 
Moses :  "  I  will  send  hornets  before  thee,  which  shall  drive  out  the 
Hivite,  the  Canaanite,  and  the  Hittite,  from  before  thee.  I  will  not 
drive  them  out  from  before  thee  in  one  year,  lest  the  land  become 
desolate,  and  the  beast  of  the  field  multiply  against  thee."  Exod. 
xxiii,  28,  29.  (See  Appendix,  note  45.) 

Joshua,  having  closed  the  campaign,  and  complied  with  the  com- 
mand of  Moses,  by  reciting  the  law  with  its  sanctions  from  Ebal  and 
Gerizim,  called  the  Reubenites,  the  Gadites,  and  the  half  tribe  of 
Manasseh ;  and,  having  commended  them  for  the  honorable  manner 
in  which  they  had  redeemed  their  pledge  to  assist  their  brethren  ia 
the  war,  gave  them  leave  to  return  to  their  families,  and  occupy  their 
possession  on  the  east  side  of  Jordan.  "  So  Joshua  blessed  them, 
and  sent  them  away ;  and  they  went  unto  their  tents."  Joshua  xxii,  6. 
And  they  returned,  taking  with  them  "  very  much  cattle,  with  silver, 
and  with  gold,  and  with  brass,  and  with  iron,  and  with  very  much 
raiment,"  (verse  8,)  as  their  share  of  the  spoil  which  had  been  taken 
from  the  conquered  kingdoms  ;  and  these  they  were  commanded  to 
divide  with  those  who  had  remained  to  protect  their  families  and 
property. 

But  when  they  had  reached  the  east  side  of  Jordan,  before  they 
separated  to  take  possession  of  the  portions  of  territory  which  had 
been  severally  assigned  to  them,  they  built  an  altar,  "  a  great  altar," 
there. 

When  this  circumstance  was  known  by  the  main  body  of  the  Isra-. 
elites,  they  were  greatly  excited  and  distressed ;  for  it  was  imme- 
diately regarded  as  an  indication  that  the  trans-jordanic  tribes  would 
regard  themselves  as  a  separate  people,  and  that  the  altar  was  built 
for  the  purposes  of  worship  and  sacrifice,  independent  of  the  taber- 
nacle of  Moses.  The  whole  congregation,  therefore,  gathered  them- 
selves together  in  Shiloh,  and  prepared  to  make  war  on  their  brethren, 
to  punish  what  appeared  to  them  to  be  a  gross  act  of  political  and  reli- 
gious defection.  They,  however,  wisely  determined,  in  the  first  in- 
stance, to  send  Eleazer  the  high  priest,  with  ten  princes,  one  from  each 
tribe.  This  deputation,  having  arrived  at  the  assembly  of  the  two 
tribes  and  a  half,  charged  them,  in  the  name  of  the  whole  congrega- 
tion of  Israel,  in  very  severe  terms,  with  sin  and  rebellion ;  assuring 
them  that,  in  case  they  regarded  their  settlement  to  the  east  of  Jor- 


186  THE  HEBREW  PEOPLE. 

dan  as  unclean,  because  the  sanctuary  stood  on  the  other  side,  they 
were  invited  to  come  over  to  the  other  side,  where  they  should 
have  possessions  among  their  brethren ;  concluding  their  energetic 
appeal  by  saying,  "But  rebel  not  against  the  Lord,  nor  rebel 
against  us,  in  building  you  an  altar  beside  the  altar  of  the  Lord  our 
God."  Verse  19. 

The  Reubenites  and  their  companions  replied  to  this  sharp  ad- 
dress, in  language  honorable  to  both  their  piety  and  their  patriotism. 
They  denied,  in  the  most  positive  terms,  that  they  entertained  any 
idea  of  rebellion,  or  of  instituting  an  altar  of  sacrifice  on  their  side 
of  the  river.  They  protested  that,  on  the  contrary,  they  had  built 
the  altar  to  prevent  this  very  evil.  Their  defense  is  throughout 
manly,  energetic,  and  pious.  They  thus  explain  their  intention : — 
"  Therefore  we  said,  Let  us  now  prepare  to  build  us  an  altar,  not  for 
burnt-offering,  nor  for  sacrifice ;  but  that  it  may  be  a  witness  be- 
tween us  and  you,  and  our  generations  after  us,  that  we  might  do 
the  service  of  the  Lord  before  him  with  our  burnt- offerings,  and 
with  our  sacrifices,  andAvith  our  peace-offerings;  that  your  children 
may  not  say  to  our  children  in  time  to  come,  Ye  have  no  part  in  the 
Lord."  Verses  26,  27. 

The  priest  and  the  princes  were  greatly  pleased  with  this  declara- 
tion, and  regarded  it  as  an  indication  of  the  divine  presence  and 
blessing.  They  then  returned  to  the  congregation  at  Shiloh ;  and 
the  Reubenites  named  the  altar  Ed,  "  witness  or  testimony." 

Joshua  now  proceeded,  in  obedience  to  the  commandment  which 
he  had  received,  to  allot  the  land  amongst  the  several  tribes  and 
families  who  had  not  as  yet  obtained  settlements.  This  brings  be- 
fore us  an  episode  in  the  history,  which  is  not  only  interesting  in 
itself,  but  important  in  'respect  to  the  main  narrative,  as  it  fixes  the 
chronology  of  this  division  of  the  country.  When  Joshua  was  pro- 
ceeding to  the  execution  of  this  task,  the  children  of  Judah  came 
unto  him,  with  Caleb,  the  son  of  Jephunneh,  who  was  of  that  tribe, 
and  who  addressed  Joshua  thus :  "  Thou  knowest  the  thing  that  the 
Lord  said  unto  Moses,  the  man  of  God,  concerning  me  and  thee  in 
Kadesh-barnea.  Forty  years  old  was  I  when  Moses  the  servant  of 
the  Lord  sent  me  from  Kadesh-barnea  to  espy  out  the  land ;  and  I 
brought  him  word  again  as  it  was  in  mine  heart.  Nevertheless,  my 
brethren  that  went  up  with  me  made  the  heart  of  the  people  melt ; 
but  I  wholly  followed  the  Lord  my  God.  And  Moses  sware  on  that 
day,  saying,  Surely  the  land  whereon  thy  feet  have  trodden  shall  be 
thine  inheritance,  and  thy  children's  forever,  because  thou  hast 
wholly  followed  the  Lord  my  God.  And  now,  behold,  the  Lord 
hath  kept  me  alive,  as  he  said,  these  forty  and  five  years,  even 


THE  HEBREW  PEOPLE.  137 

since  the  Lord  spake  this  word  unto  Moses,  while  the  children  of 
Israel  wandered  in  the  wilderness ;  and  now,  lo,  I  am  this  day  four- 
score and  five  years  old.  As  yet  I  am  as  strong  this  day  as  I  was 
in  the  day  that  Moses  sent  me ;  as  my  strength  was  then,  even  so  is 
my  strength  now,  for  war,  both  to  go  out,  and  to  come  in.  Now 
therefore  give  me  this  mountain,  Avhereof  the  Lord  spake  in  that 
day ;  for  thou  heardest  in  that  day  how  the  Anakims  were  there, 
and  that  the  cities  were  great  and  fenced :  if  so  be  the  Lord  will  be 
with  me,  then  I  shall  be  able  to  drive  them  out,  as  the  Lord  said." 
Joshua  xiv,  6-12. 

Joshua  at  once  admitted  the  justice  of  this  claim,  "  and  Joshua 
blessed  him,  and  gave  unto  Caleb  the  son  of  Jephunneh  Hebron  for 
an  inheritance."  Verse  13.  The  grant  must,  however,  be  under- 
stood to  refer,  not  to  the  city,  for  that  was  afterwards  appropriated 
to  the  Levites,  but  to  the  surrounding  country.  This  allocation 
determined  the  lot  of  the  tribe  of  Judah,  which  necessarily  included 
the  portion  of  Caleb. 

As  we  have  intimated,  this  event  also  enables  us  to  ascertain  the 
duration  of  the  war,  and  to  fix  the  time  when  this  division  of  the 
land  took  place.  Caleb  and  Joshua,  with  the  other  spies,  were  sent 
by  Moses  to  obtain  information  respecting  the  land  of  Canaan,  after 
the  erection  of  the  tabernacle,  in  the  second  year  after  the  exodus, 
Caleb  being  then  forty  years  old.  He  was  at  this  time  eighty-five 
years  old;  so  that  this  division  took  place  in  the  forty- seventh  year 
from  the  exodus.  Now  Joshua  passed  over  Jordan  on  the  tenth 
day  of  the  first  month,  forty  years  after  the  departure  from  Egypt. 
Consequently  Caleb  was  fully  seventy-eight  years  of  age  when  he 
entered  into  Canaan ;  and  hence  it  is  seen  that  from  six  to  seven 
years  were  occupied  in  the  war  of  subjugation.  According  to  the 
chronology  adopted  in  this  work,  these  events  will  stand  thus  : — 

B.  C. 

Era  of  Abraham's  removal  into  Canaan 2038 

Thence  to  the  exodus 430  years  1608 

From  the  exode  to  the  sending  of  the  spies 2    —  1606 

From  the  sending  of  the  spies  to  the  passage  over  Jordan 38    —  1568 

From  passing  over  Jordan  to  the  end  of  the  war 7    —  1561 

The  last  two  periods  of  thirty- eight  and  seven  years  make  forty -five 
years,  which  carried  Caleb  from  his  fortieth  to  his  eighty-fifth  year. 

The  tribe  of  Judah  being  thus  first  provided  for,  the  other  half  tribe 
of  Manasseh  and  the  tribe  of  Ephraim  obtained  their  inheritance. 
The  portion  of  these  tribes  lay  in  the  northern  parts  of  Canaan. 
There  is  some  difficulty  in  placing  the  events  of  this  period  in  chro- 
nological order.    The  arrangement  of  the  chapters  in  our  authorized 


138  THE  HEBREW  PEOPLE. 

version  of  Joshua  is  not  borne  out  by  the  scope  of  the  narrative. 
And  Josephus  seems  to  represent  the  tabernacle  to  have  been  erect- 
ed before  they  began  to  divide  the  land :  but  this  is  plainly  cor- 
rected by  the  sacred  text ;  for  when  the  land  to  the  west  of  Jordan 
began  to  be  divided,  there  were  nine  tribes  and  a  half  to  be  provided 
for,  while,  at  the  erection  of  the  tabernacle,  we  are  distinctly  told 
there  were  but  seven  tribes  who  had  not  yet  obtained  a  possession. 

It  appears,  therefore,  that  the  course  of  events  was  as  follows : 
Joshua,  after  having  subdued  the  country,  proceeded  to  divide  it. 
On  entering  upon  this  task,  he  was  met  by  the  appeal  of  Caleb, 
which  led  him  at  once  to  fix  the  location  of  the  tribe  and  families 
of  Judah.  He  then  proceeded  with  the  tribe  of  Ephraim  and  the 
half  tribe  of  Manasseh.  These,  having  obtained  their  allotments, 
wished  to  proceed  to  take  possession  of  their  respective  portions. 
But  Joshua  thought  it  desirable,  before  the  tribes  separated,  to  set 
up  the  tabernacle.  Shiloh  was  the  place  selected  for  this  sacred 
tent.  Here  it  was  accordingly  set  up,  and  the  ordinances  of  the 
Mosaic  ritual  duly  observed.  Joshua  xviii,  1,  2.  This  being  done, 
the  Hebrew  leader  wished  to  allocate  the  remaining  seven  tribes ; 
but  the  difficulties  which  obstructed  their  brethren  in  taking  posses- 
sion of  their  lots  were  so  great,  that  Joshua  had  to  rebuke  their 
backwardness,  and  to  ask,  "  How  long  are  ye  slack  to  go  to  possess 
the  land,  which  the  Lord  God  of  your  fathers  hath  given  you  ?" 
Verse  3.  This  expostulation  produced  obedience.  He  sent  men 
through  all  the  country,  who  made  an  exact  record  of  the  whole  ter- 
ritory, with  all  its  cities  and  towns.  It  was  then  divided  between 
the  seven  tribes  by  lot  before  the  Lord  in  Shiloh.  After  all  this 
had  been  done,  the  children  of  Israel  assigned  to  Joshua  "  the  city 
which  he  asked,  even  Timnath-serah  in  Mount  Ephraim :  and  he 
built  the  city,  and  dwelt  therein."  Joshua  xix,  50.  Joshua  then 
appointed  three  cities  of  refuge  on  the  west  side  of  Jordan,  as  Mo- 
ses had  appointed  three  on  the  east  side.  He  also  gave  forty- eight 
cities,  with  their  suburbs  and  surrounding  lands,  as  provision  and 
residence  for  the  Levites. 

Having  completed  his  great  work,  he  assembled  the  principal  men 
of  the  several  tribes  together,  and  briefly  alluding  to  what  the  Lord 
had  done  for  them,  proceeded,  in  a  manner  and  spirit  very  similar  to 
that  displayed  in  the  last  addresses  of  Moses,  to  incite  them  to  a 
steady  and  persevering  obedience  to  the  divine  will,  assuring  them 
that,  if  they  Avere  faithful  to  their  covenant  with  Jehovah,  he  would 
certainly  cast  out  all  their  enemies  before  them,  and  crown  them 
with  abundant  blessing ;  but  that  disobedience  would  certainly  work 
their  ruin. 


THE  HEBREW  PEOPLE.  139 

The  ardent  spirit  of  the  aged  chief  Avas  not  yet  satisfied :  he 
again  assembled  the  tribes  of  Israel :  on  this  occasion  they  met  at 
Shechem.  Here  he  recounted  to  them  more  at  length  the  deal- 
ings of  Jehovah  with  them  and  their  fathers,  pointing  out  the 
great  deliverances  wliich  had  been  wrought  on  their  behalf  He 
then  most  earnestly  entreated  them  to  purge  themselves  from  every 
vestige  of  idolatry,  and  to  decide  whether  they  would  serve  the  Lord 
or  not,  at  the  same  time  recording  his  determination  to  be  faithful 
to  Jehovah.  The  people  responded  to  his  appeal,  and  unitedly  de- 
clared that  they  would  serve  the  Lord.  Resolved  to  give  the  great- 
est effect  to  this  covenant,  Joshua  wrote  down  an  account  of  the 
transaction,  and  preserved  it  with  the  book  of  the  law.  He  then 
took  a  great  stone,  and  set  it  up  under  an  oak,  as  a  perpetual  wit- 
ness of  the  solemn  pledge. 

This  venerable  servant  of  God,  having  thus  fulfilled  his  vocation, 
allowed  the  people  to  depart  every  one  to  his  inheritance;  and 
shortly  after  died,  aged  one  hundred  and  ten  years,  and  was  buried 
in  the  border  of  his  inheritance  at  Mount  Ephraim.  Eleazar,  the 
son  of  Aaron,  also  died  about  this  time,  and  was  buried  in  the  por- 
tion of  Phinehas  his  son,  at  Mount  Ephraim.  And  the  bones  of 
Joseph,  wliich  the  children  of  Israel  had  brought  up  out  of  Egjrpt, 
they  buried  in  the  parcel  of  ground  which  Jacob  bought  of  the  sons 
of  Hamor,  the  father  of  Shechem. 

Although  it  is  intended  to  continue  the  narrative  of  public  affairs 
in  as  unbroken  a  form  as  possible ;  we  yet  cannot  pass  from  the  go- 
vernment of  Joshua  to  that  of  the  Judges  without  noticing  the  great- 
ness of  the  transition,  and  the  nature  of  the  change.  Prior  to  the 
vocation  of  Moses,  the  descendants  of  Abraham,  at  least  in  the  line 
of  Jacob,  were  governed  by  the  heads  of  the  several  tribes  and  fami- 
lies, on  the  simple  principle  of  patriarchal  life.  When,  however, 
Moses  was  appointed  to  lead  the  people  out  of  Egypt  and  through  the 
wilderness,  although  the  existence  of  this  primitive  mode  of  govern- 
ment was  distinctly  recognized,  (for  he  was  sent  to  "  the  elders  of 
Israel,"  (Exod.  iii,  IG,)  and  at  Sinai  these  authorities  are  referred  to 
as  "  the  mlers  of  the  congregation,"  Exod.  xxxiv,  31,)  yet  the  su- 
preme power,  under  God,  was  vested  in  the  son  of  Amram.  This 
was  still  more  strikingly  the  case  when  his  successor  marched  across 
the  Jordan  to  conquer  the  kings  and  nations  of  Canaan.  He  was 
the  general  commanding  in  chief  The  entire  government  of  the 
people,  as  well  as  the  direction  of  the  war,  was  vested  in  him.  But 
it  is  a  remarkable  fact,  that  he  appointed  no  successor.  Nor  did  he, 
so  far  as  we  are  informed,  take  any  steps  to  consolidate  the  several 
tribes  into  one  people,  any  further  than  this  was  done  by  their  com- 


140  THE  HEBREW  PEOPLE. 

mon  lineage  and  religion.  When,  therefore,  Joshua  was  removed 
by  death,  the  Israelites  are  brought  under  our  notice  as  twelve  sepa- 
rate clans,  each  independent  of  the  other,  and  being,  in  all  the  rami- 
fication of  their  tribes  and  families,  under  the  government  of  their 
own  hereditary  chiefs. 

There  appears  to  be  no  doubt  that,  as  God  raised  up  Moses  and 
Joshua  to  do  his  will,  and  to  show  forth  his  power,  in  the  deliverance 
and  direction  of  the  Israelites  ;  so  it  was  his  purpose,  having  brought 
them  into  the  promised  land,  that  they  should  be  allowed  to  fall  back 
into  their  primitive  mode  of  government,  that  the  character  and  effi- 
ciency of  that  theocratic  rule,  under  which  it  was  the  divine  purpose 
to  place  them,  might  be  fully  developed  and  publicly  displayed. 

Nor  can  we  conceive  a  more  glorious  exhibition  of  the  theocracy, 
than  that  which  would  thus  have  been  given  to  the  world,  if  the  fideli- 
ty and  obedience  of  the  Israelites  had  been  such  as  to  have  carried 
it  into  full  effect.  If  we  had  seen  the  various  tribes  and  families  of 
Israel  living  under  the  mild  paternal  rule  of  their  hereditary  chiefs, 
with  no  other  political  bond  of  union;  yet  standing  out  as  a  great 
and  powerful  nation,  their  principle  of  unity,  and  the  source  of  their 
power  arising  out  of  their  covenant  relation  to  Jehovah,  the  purpose 
of  God  in  their  political  character  would  have  been  fully  exhibited. 

Nor  can  a  doubt  be  entertained  either  that  this  Avas  the  Divine  will, 
or  that  the  obedience  of  the  people  would  have  secured  the  fullness  of 
these  covenant  designs.  When  the  religious  training  which  this  peo- 
ple had  received  in  the  wilderness,  the  access  unto  God  which  their 
solemn  services  afforded,  the  purity  of  doctrine  and  efiicient  spiritual 
influences  with  which  they  were  favored,  as  detailed  in  the  preceding 
chapter; — when  all  these  privileges  are  considered,  in  connection 
with  oft-repeated  miraculous  interpositions  in  their  behalf,  need  we 
be  surprised  at  the  extent  of  the  requirement  ?  If  Israel  had  been 
faithful,  the  blessings  connected  with  their  dispensation,  and  their 
covenant  relation  to  God,  would  have  been  amply  sufficient  to  raise 
them  to  the  highest  pitch  of  national  prosperity  and  power.  And 
this  in  their  case  would  have  been  a  glorious  display  of  the  govern- 
ment of  God.  The  theocracy  evidently  implied  two  things :  First, 
the  constant  interposition  of  God  in  all  their  national  affairs,  watch- 
ing over  their  interests,  defending  them  from  danger,  guiding  them 
in  perplexity,  and  supplying  all  their  Avants ;  and.  Secondly,  the  ab- 
sence of  all  that  civil  and  political  machinery  by  which  the  nations 
of  this  world  usually  endeavor  to  unite  masses  of  people  into  one 
public  confederacy.  Without  the  first,  the  theocracy  would  have 
existed  only  in  name ;  without  the  second,  there  would  be  no  public 
evidence  of  its  existence.    But  in  the  circumstances  of  the  Israelites, 


THE  HEBREW  PEOPLE.  141 

this  result  would  have  justified  the  highest  encomiums  of  Balaam,  and 
have  verified  the  glowing  language  to  which  the  rapt  spirit  of  the 
Jewish  lawgiver  gave  utterance,  when  just  before  his  death  he  sang, 
"  There  is  none  like  unto  the  God  of  Jeshurun,  who  rideth  upon  the 
heaven  in  thy  help,  and  in  his  excellency  on  the  sky.  The  eternal 
God  is  thy  refuge,  and  underneath  are  the  everlasting  arms :  and  he 
shall  thrust  out  the  enemy  from  before  thee ;  and  shall  say.  Destroy 
them.  Israel  then  shall  dwell  in  safety  alone :  the  fountain  of  Jacob 
shall  be  upon  a  land  of  corn  and  wine ;  also  his  heavens  shall  drop 
down  dew.  Happy  art  thou,  0  Israel :  who  is  like  unto  thee,  0  peo- 
ple saved  by  the  Lord,  the  shield  of  thy  help,  and  who  is  the  sword 
of  thy  excellency !"  Deut.  xxxiii,  26-29. 

This  was  the  glorious  destiny  to  which  the  childi-en  of  Jacob  were 
called,  on  being  planted  in  the  land  of  Canaan.  To  this  all  the  pro- 
mises and  purposes  of  God  concerning  them  tended.  But  this  bright 
hope  was  blasted,  and  their  strength  paralyzed,  by  their  faithlessness 
and  idolatry. 

It  is,  however,  important  to  remember  these  Divine  purposes,  as 
means  of  accounting  for  the  circumstances  in  which  the  Israelites 
were  left  at  the  death  of  Joshua.  Some  authors  of  note  have  specu- 
lated on  the  reasons  which  induced  the  son  of  Nun  not  to  appoint  a 
successor,  as  Moses  had  done ;  and  others  have  spoken  of  this  omis- 
sion as  a  defect.  It  appears,  on  the  contrary,  that  Joshua  himself 
was  appointed  especially  to  the  extraordinary  work  of  subduing  the 
land ;  and  that,  this  being  effected,  any  fm'ther  appointment  of  a  po- 
litical head  would  have  been  an  impeachment  of  the  theocracy. 
Hence,  when  the  people  ultimately  clamored  for  a  king,  God  said 
unto  Samuel,  "  They  have  not  rejected  thee,  but  they  have  rejected 
me,  that  I  should  not  reign  over  them."  1  Sam.  viii,  7.  According, 
therefore,  to  the  nature  of  the  theocracy,  and  the  design  of  God  in 
its  establishment,  the  people  were  left,  at  the  death  of  Joshua,  in  pre- 
cisely the  circumstances  which,  if  they  had  been  obedient,  would  have 
been  most  conducive  to  their  happiness  and  prosperity,  and  also  best 
adapted  to  display  the  Divine  glory. 

The  opening  of  the  Book  of  Judges  seems  to  show,  that  the  first 
recorded  pubHc  proceedings  which  took  place  after  the  death  of 
Joshua,  were  begun  under  the  influence  of  the  principles  and  convic- 
tions which  the  preceding  remarks  have  pointed  out,  as  suitable  to 
the  peculiar  condition  of  the  Israelites  at  that  period.  They  had 
been  commanded  to  complete  the  extermination  of  the  Canaanites ; 
and,  therefore,  "  the  children  of  Israel  asked  the  Lord,  saying,  Who 
shall  go  up  for  us  against  the  Canaanites  first,  to  fight  against  them  ? 
And  the  Lord  said,  Judah  shall  go  up :  behold,  I  have  delivered  the 


142  THE  HEBREW  PEOPLE. 

land  into  his  hand."  Judges  i,  1,  2.  Thus  far  Israel  appears  to  have 
acted  with  perfect  propriety,  and  with  the  fullest  recognition  of  Je- 
hovah, as  their  God  and  King :  and  He  graciously  replied  to  their 
inquiry,  and  accompanied  tliis  answer  with  a  full  assurance  of  their 
success  in  the  contemplated  enterprise.  Yet,  immediately  afterwards, 
there  is  an  indication  of  want  of  faith  in  the  Divine  word.  Instead 
of  promptly  obeying  the  command  of  God,  trusting  in  his  promise, 
Judah  invited  Simeon  to  accompany  him.  This,  however,  did  not 
mar  the  success  of  the  expedition ;  they  defeated  the  Canaanites  and 
the  Perizzites,  and  slew  Adoni-bezek,  a  cruel  tyrant  who  reigned  in 
the  mountains.  It  is  also  said,  that  they  "  fought  against  Jerusalem, 
and  had  taken  it,  and  smitten  it  with  the  edge  of  the  sword,  and  set 
the  city  on  fii'C."  Verse  8.  But  in  the  same  chapter  we  are  told, 
that  "  the  children  of  Benjamin  did  not  drive  out  the  Jebusites  that 
inhabited  Jerusalem."  Verse  21.  When,  therefore,  we  know  that 
the  Jebusites  retained  possession  of  the  stronghold  of  Zion  until  the 
time  of  David,  it  appears  evident  that  the  taking  of  Jerusalem,  here 
spoken  of,  can  mean  no  more  than  a  successful  attack  on  the  city, 
and  does  not  include  the  capture  of  the  strongly  fortified  place  belong- 
ing to  it. 

Caleb  also  went  up  to  his  lot,  and  drove  out  the  inhabitants  thereof, 
and  took  possession  of  it.  After  this  successful  enterprise  was  com- 
pleted, Simeon,  assisted  by  Judah,  prosecuted  the  war  in  the  district 
which  had  been  assigned  to  him,  and  succeeded  in  taking  Ascalon 
and  Azotus  from  the  Philistines.  Yet,  notwithstanding  these  suc- 
cesses, Judah  could  not  expel  the  Canaanites  from  the  low  comitry, 
where  their  chariots  gave  them  great  advantage.  Nor  did  Simeon 
succeed  against  all  the  cities  of  Philistia.  Those  who  judge  of  these 
events  by  the  common  principles  of  human  power  and  earthly  policy, 
may  regard  "  the  chariots  of  iron,"  and  the  military  prowess  of  the 
inhabitants  of  the  land,  as  the  causes  of  the  only  partial  success  of 
the  Hebrews ;  but  those  who  fully  apprehend  the  duty  and  covenant- 
privilege  of  that  people,  will  more  correctly  consider  this  state  of 
things  as  the  judicial  results  of  their  unbelief  It  appears  that  this 
war  was  conducted  with  an  imperfect  faith,  or  the  word  of  promise 
would  have  been  fuUy  verified.  Various  other  military  operations 
took  place  in  the  other  tribes,  respecting  which  very  imperfect  infor- 
mation is  given ;  all,  however,  appear  to  have  issued  in  advantage  to 
Israel. 

But  the  people  shrank  from  the  contest,  and  rather  preferred  di- 
viding the  land  with  the  Heathen,  to  the  laborious  task  of  expelling 
them.  This  was  a  fearful  disobedience  of  the  covenant  to  which  they 
stood  pledged,  and  which,  after  a  while,  brought  upon  them  the  re- 


THE  HEBREW  PEOPLE.  143 

proof  and  rebuke  of  Heaven :  for,  -while  they  lay  in  this  guilty  supine- 
ness,  the  Angel  of  the  Lord,  Avho  had  so  often  appeared  to  Moses  and 
Joshua,  came  up  from  Gilgal  to  Bochim,  where,  in  all  probability, 
some  unusual  assembly  of  the  people  was  being  held,  and  thus  ad- 
dressed them :  "  I  made  you  to  go  up  out  of  Egypt,  and  have  brought 
you  unto  the  land  which  I  sware  unto  your  fathers ;  and  1  said,  I 
will  never  break  my  covenant  with  you.  And  ye  shall  make  no 
league  with  the  inhabitants  of  this  land ;  ye  shall  throw  down  their 
altars :  but  ye  have  not  obeyed  my  voice :  why  have  ye  done  this  ? 
Wherefore  I  also  said,  I  will  not  drive  them  out  from  before  you ; 
but  they  shall  be  as  thorns  in  your  sides,  and  their  gods  shall  be  a 
snare  unto  you."  Judges  ii,  1-3.  This  address  clearly  proves  the 
guilty  remissness  of  the  Israelites ;  and  the  punishment  which  it 
threatens  prepares  us  for  the  melancholy  scenes  which  we  are  soon 
to  contemplate.  This  apprehension  is  increased  by  the  fact,  that, 
although  the  people  wept  at  the  communication  of  the  Angel,  we 
hear  of  no  fruits  of  repentance.  They  did  not,  as  they  ought  to 
have  done,  arise,  and  inquire  of  the  Lord  what  they  should  do,  and 
how  it  should  be  done.  But,  on  the  contrary,  after  the  death  of  "  the 
elders  that  outHved  Joshua,"  they  "  did  evil  in  the  sight  of  the  Lord, 
and  served  Baalim :  and  they  forsook  the  Lord  God  of  their  fathers, 
which  brought  them  out  of  the  land  of  Egypt,  and  followed  other 
gods,  of  the  gods  of  the  people  that  were  round  about  them."  Verses 
7,  11,  12. 

The  consequences  of  this  conduct  were  rapidly  developed  in  the 
moral  and  social  deterioration  of  the  people.  They  had  neglected 
their  duty,  broken  the  solemn  covenant  into  which  they  had  entered 
with  Jehovah,  were  grossly  unfaithful  to  their  religious  privileges : 
instead  of  feeling  the  liveliest  interest  in  maintaining  the  Divine 
honor,  they  sunk  into  the  filthy  abominations  of  idolatry ;  and  thus, 
instead  of  displaying  the  greatness  and  glory  of  Jehovah,  they  practi- 
cally declared  that  Baal  and  Ashtarothwere  to  bepreferred  before  Him. 
The  first  instance  of  this  conduct  which  is  presented  to  us  in  de- 
tail, is  found  in  the  history  of  Micah  and  his  priest.  Judges  xvii. 
Here  we  have  the  introduction  of  idolatry  plainly  stated.  Referring 
the  reader  to  the  sacred  text,  attention  is  called  to  the  fact,  that  in 
this  case  the  image  does  not  appear  to  have  been  intended  to  repre- 
sent any  heathen  deity.  The  silver  had  been  dedicated  to  the  Lord, 
(Jehovah,)  to  make  a  molten  image.  But  then  the  man  "had  a 
house  of  gods,  and  made  an  ephod,  and  teraphim,  and  consecrated 
one  of  his  sons,  who  became  his  priest."  Verse  5.  Circumstances 
which  are  afterward  detailed,  show  that  Micah  was  enabled  to  pro- 
cure a  Levite  for  his  priest.    As  it  will  be  necessary,  in  another 


144  THE  HEBREW  PEOPLE, 

chapter,  to  investigate  the  religious  character  of  these  proceedings, 
we  here  only  mention  their  occurrence.  It  happened,  however,  that 
soon  after  this  time  the  Danites,  who  found  themselves  greatly  strait- 
ened in  their  lot,  partly  by  its  limited  extent,  and  partly  on  account 
of  the  martial  power  of  the  Philistines  and  Amorites,  who  previously 
held  most  of  their  portion,  sent  out  a  small  company  to  discover 
whether  any  more  commodious  settlement  could  be  obtained  else- 
where. These  persons,  in  the  com'se  of  their  journey,  lodged  at  the 
house  of  Micah,  where  they  recognized  the  Levite,  and  ascertained 
his  occupation.  From  thence,  passing  on  toward  the  north,  they 
found  the  city  of  Laish  situated  in  a  fine  country,  occupied  by  per- 
sons who  lived  in  quiet  and  security,  and  unconnected  with  any  pow- 
erful people  or  nation.  They  then  returned,  reported  their  disco- 
very, when  six  hundred  armed  men  were  appointed  to  go  and  take 
possession  of  this  new  territory.  In  their  journey,  when  crossing 
Mount  Ephraim,  the  men  who  had  gone  to  obtain  information  told 
their  companions  what  they  had  seen  in  the  house  of  Micah ;  upon 
which  they  went  thither,  and,  intimating  to  the  young  Levite  how 
much  more  honorable  it  would  be  for  him  to  be  a  priest  to  a  tribe  in 
Israel  than  to  a  private  family,  they  persuaded  him  to  take  the  ima- 
ges, the  ephod,  and  all  the  sacred  furnitm-e,  and  go  with  them, 
Micah  followed,  and  remonstrated ;  but  in  vain.  Being  threatened, 
he  returned,  stripped  of  his  priest  and  his  gods.  This  expedition 
was  successful.  The  Danites  surprised  and  destroyed  Laish,  and 
afterward  rebuilt  the  city,  calling  it  after  the  name  of  their  father, 
Dan.  Here  this  idolatrous  worship  was  set  up,  and  continued  to 
shed  its  malign  influence  on  the  people  for  many  generations. 

As  far  as  it  is  possible  to  arrange  the  fragmentary  narrative  of  the 
Book  of  Judges  into  chronological  order,  the  next  event  which  oc- 
curred in  the  pubUc  history  of  the  Israelites  exhibits  a  deterioration 
of  morals  even  greater  than  might  have  been  expected  to  result  in  a 
short  space  of  time  from  this  fearful  religious  apostasy. 

A  Levite  residing  in  Mount  Ephraim  had  taken  a  concubine  from 
Bethlehem-Judah.  The  woman  appears  to  have  acted  very  impro- 
perly,— left  her  husband,  and  retired  to  her  father's  house,  where  she 
remained  four  months.  After  this  lapse  of  time,  the  Levite,  taking 
with  him  a  servant  and  two  asses,  proceeded  to  Bethlehem,  in  order 
to  fetch  her  back.  He  was  kindly  received  by  his  wife's  father,  and 
remained  with  him  several  days ;  after  which,  with  his  wife  and  ser- 
vant, he  set  out  on  his  return  home.  They  had  come  just  opposite 
Jerusalem  when  the  night  set  in,  and  the  servants  proposed  that  they 
should  go  in  thither  to  lodge.  The  Levite,  however,  refused  to  go 
into  the  city  of  the  Jebusites,  and  preferred  going  on  farther,  and 


THE  HEBREW  PEOPLE.  145 

resting  either  at  Ramah  or  Gibeah  of  Benjamin.  The  party  arrived 
at  the  latter  city ;  and  as  no  one  offered  them  entertainment,  they 
remained  for  a  while  in  the  street.  At  length,  a  man  returning  from 
the  field,  who  also  was  of  Mount  Ephraim,  now  sojourning  at  Gibeah, 
invited  them  to  his  house.  The  party,  however,  had  only  time  to 
obtain  refreshment,  and  had  not  retired  to  rest,  when  the  inhabitants 
of  the  place  gathered  riotously  about  the  house,  in  a  manner  worthy 
only  of  Sodom ;  nor  would  anything  satisfy  their  violence,  until  the 
Levite,  to  avert  the  threatened  evil,  brought  his  concubine  forth  unto 
them.  They  took  the  woman  and  abused  her  in  such  a  manner  that 
in  the  morning  she  had  just  strength  enough  to  return  to  the  house 
where  her  husband  lodged,  when  she  died  on  the  threshold.  Here 
he  found  her,  and,  laying  her  dead  body  upon  the  ass,  proceeded  to 
his  own  house. 

We  need  not  wonder  that  in  a  case  so  flagrant  as  this,  the  Levite 
should  have  been  roused  to  the  highest  pitch  of  suffering  and  excite- 
ment ;  but  the  mind  is  not  prepared  for  the  means  to  which  he  re- 
sorted in  order  to  obtain  revenge.  This  was  such  as  might  only  be 
expected  in  the  darkest  age,  and  among  the  most  barbarous  people. 
He  cut  the  body  of  the  dead  woman  into  twelve  parts,  and  sent  one 
of  these,  with  the  story  of  his  woe,  to  each  of  the  tribes.  The  re- 
sult was  such  as  he  had  hoped.  The  whole  congregation  of  Israel 
met  at  Mizpeh ;  and,  having  heard  the  tale  of  the  Levite,  they  sent 
messengers  to  Gibeah  to  demand  that  the  perpetrators  of  this  enor- 
mity might  be  given  up  to  the  punishment  they  deserved.  The 
Benjamites  refused  to  comply,  and  prepared  to  protect  the  criminals. 
This  led  to  a  most  unnatural  war.  In  the  first  two  battles  the  men 
of  Gibeah  were  victorious ;  in  the  third,  they  were  not  only  van- 
quished, but  the  tribe  of  Benjamin  was  nearly  exterminated.  Amid 
all  the  darkness  and  guilt  of  these  transactions,  we  find  Jehovah  still 
watching  over  his  people,  and  teaching  them,  by  the  loss  of  the  first 
two  battles,  the  duty  of  fully  asking  counsel  of  Him.  The  terrible 
chastisement  thus  inflicted  upon  Benjamin  induced  the  other  tribes 
to  relent,  and  take  measures  for  preventing  the  entire  ruin  of  this 
Hebrew  house.     (See  Appendix,  note  46.) 

The  instances  of  transgression  by  the  Israelitish  nation  to  which 
we  have  referred,  are  by  no  means  solitary.  The  sacred  writer  in- 
forms us  that  their  conduct  was  such  that  "  the  anger  of  the  Lord 
was  hot  against  Israel,  and  he  delivered  them  into  the  hands  of  spoil- 
ers that  spoiled  them."  Judges  ii,  14.  How  unlike  that  which  was 
designed  by  the  merciful  purpose  of  God !  What  a  fearful  contrast 
to  the  glory  which  the  theocracy  was  intended  to  throw  over  this 
divinely  selected  land ! 

10 


146  THE  HEBREW  PEOPLE. 

The  first  judicial  infliction  of  political  servitude  which  is  recorded, 
arose  out  of  the  prevailing  power  of  the  king  of  Mesopotamia,  Chu- 
shan-rishathaim,  who  ruled  over  Israel ;  and  they  served  him  eight 
years.     (See  Appendix,  note  47.) 

From  this  thraldom  Israel  was  delivered  by  Othniel,  the  son  of 
Kenaz,  Caleb's  younger  brother,  who  judged  Israel  forty  years. 
This  circumstance  sufficiently  fixes  the  chronology  of  this  event. 

The  character  of  the  authority  which  these  extraordinary  judges 
exercised,  and  its  extent,  are  very  doubtful. 

"  The  Hebrew  judges,"  says  Dupin,  "  were  not  ordinary  magis- 
trates, but  men  raised  up  by  God,  on  whom  the  Israelites  bestowed 
the  chief  government,  either  because  they  had  delivered  them  from 
the  oppressions  under  which  they  groaned,  or  because  of  their  pru- 
dence and  approved  probity.  The  judges  ruled  according  to  the  laws 
of  God ;  commanded  their  armies ;  made  treaties  with  the  neighbor- 
ing princes;  declared  war  and  peace,  and  administered  justice. 
They  were  different  from  kings,  1.  In  that  they  were  not  established 
by  election  or  succession,  but  raised  up  in  an  extraordinary  manner. 
2.  In  that  they  refused  to  take  upon  them  the  title  and  quality  of  a 
king.  3.  In  that  they  levied  no  taxes  on  the  people  for  the  mainte- 
nance of  government.  4.  In  their  manner  of  living,  which  was  very 
far  from  the  ostentation  and  pomp  of  the  regal  state.  5.  In  that 
they  could  make  no  new  laws,  but  governed  according  to  the  statutes 
contained  in  the  books  of  Moses.  6.  In  that  the  obedience  paid  to 
them  was  voluntary  and  unforced ;  being,  at  most,  no  more  than  con- 
suls and  supreme  magistrates  of  free  cities." — History  of  the  Canon, 
book  i,  chap,  iii,  sect.  3. 

Calmet  says,  "  The  authority  of  the  judges  was  not  inferior  to  that 
of  kings  ;  it  extended  to  peace  and  war.  They  decided  causes  with 
absolute  authority ;  but  they  had  no  power  to  make  new  laws,  nor 
to  impose  new  bm-dens  on  the  people.  They  were  protectors  of  the 
laws,  defenders  of  religion,  and  avengers  of  crimes,  particularly  of 
idolatry ;  they  were  without  pomp  or  splendor,  without  guards,  train, 
or  equipage,  unless  their  own  wealth  might  enable  them  to  appear 
answerable  to  their  dignity.  The  revenue  of  their  employment  con- 
sisted in  presents ;  they  had  no  regular  profits,  and  levied  nothing 
from  the  people." — Dictionary,  art.  Judges. 

The  opinions  of  these  learned  men  may  give  as  correct  an  idea  of 
the  character  and  extent  of  the  authority  exercised  by  the  judges  as 
can  now  be  expected ;  although  we  are  of  opinion  that,  when  the 
reader  has  reviewed  the  whole  subject,  he  will  agree  with  us  in 
thinking  that  this  authority  was  exercised  by  some  of  the  judges 
over  a  very  limited  territory,  and  not  over  all  Israel ;  while  others 

10* 


THE  HEBREW  PEOPLE.  147 

of  tliem,  although  mighty  in  the  deliverance  of  the  tribes  from  op- 
pression, appear  never  to  have  exercised  the  vocation  of  rulers. 
There  is,  however,  one  feature  of  the  case  worthy  of  attention :  these 
judges,  or  at  least  the  principal  ones,  appear  to  have  exercised  a 
very  salutary  influence  on  the  religious  character  of  the  people. 
Hence,  after  the  death  of  Otlmiel,  Ehud,  and  others,  it  is  said, 
"  And  the  children  of  Israel  again  did  evil  in  the  sight  of  the  Lord." 
Judges  iii,  12 ;  iv,  1. 

Thus  it  was  after  the  death  of  the  son  of  Kenaz ;  and  the  conse- 
quence is  a  striking  commentary  on  the  various  interpositions  of 
God  in  human  affairs.  We  have  the  startling  declaration,  "  The 
Lord  strengthened  Eglon  the  king  of  Moab  against  Israel.  And  he 
gathered  unto  him  the  children  of  Ammon  and  Amalek,  and  went 
and  smote  Israel,"  and  not  only  subdued  the  eastern  Israelites,  but 
crossed  the  Jordan,  and  took  a  city  which  had  been  built  near  the 
site  of  Jericho,  and  therefore  called  the  city  of  Palm- Trees.  Judges 
iii,  12,  13.  Here  he  established  his  residence :  and  it  will  be  seen 
that  the  situation  was  very  favorable  for  maintaining  his  authority 
over  the  larger  portion  of  Canaan,  and  thus  exacting  the  greatest 
amount  of  tribute,  and  of  preserving,  at  the  same  time,  a  close  com- 
munication with  the  countries  of  Ammon  and  Amalek.  This  servi- 
tude lasted  eighteen  years,  and  appears  to  have  been  very  severe, 
when  the  Israelites,  humbled  and  taught  wisdom  by  afihction,  cried 
unto  God.  And  the  Lord  heard,  and  raised  up  a  dehverer  in  the 
person  of  Ehud,  a  Benjamite,  who,  taking  advantage  of  an  oppor- 
tunity offered  in  presenting  the  usual  tribute,  slew  Eglon,  and, 
gathering  together  a  company,  at  once  attacked  the  Moabites,  and 
secured  the  fords  of  Jordan.  By  this  means  ten  thousand  Moabites 
were  slain,  and  Israel  was  completely  rescued  from  their  domination. 
This  victory  gave  rest  to  Israel  eighty  years. 

We  are  next  informed  of  the  exploits  of  Shamgar,  who  repelled 
the  incursions  of  the  Philistines,  and  slew  of  them  six  hundred  men 
with  an  ox-goad. 

After  the  death  of  Ehud,  Israel  again  relapsed  into  evil,  and  the 
Lord  sold  them  into  the  hand  of  Jabin  king  of  Canaan,  who  reigned 
in  Hazor.  It  is  certain  that  Joshua  destroyed  a  king  of  this  name, 
and  burned  his  city,  which  was  also  called  Hazor.  But  it  appears 
that  after  the  death  of  Joshua,  this  power  had  again  risen  up  into 
great  importance.  Jabin,  in  all  probability,  was  a  name  common  to 
this  Hue  of  kings ;  and  it  is  likely  that  a  descendant  of  the  former 
sovereign  now  reigned.  He  mightily  oppressed  Israel,  and  his  re- 
sources were  very  great ;  for  Josephus  says,  that  he  had  three  hun- 
dred thousand  footmen,  ten  thousand  horse,  and  three  thousand 


148  THE  HEBREW  PEOPLE. 

chariots.  We  know  lie  had  nine  hundred  chariots  of  iron,  and  that 
his  military  forces  were  under  the  command  of  an  able  and  expe- 
rienced officer,  Sisera,  who  was  captain  of  his  host. 

During  the  latter  part  of  this  servitude,  Israel  was  judged  by  a 
prophetess,  named  Deborah,  the  wife  of  Lapidoth,  who  sat  under  a 
palm-tree,  between  Ramah  and  Bethel :  and  the  children  of  Israel 
came  up  to  her  for  judgment.  Several  of  our  eminent  writers  on 
Biblical  history  seem  very  anxious  to  have  it  believed,  that  this  wo- 
man, although  distinguished  for  wisdom,  was  not  favored  with  any 
special  Divine  revelation.  It  is  remarkable,  that  learned  men,  and 
even  divines,  are  reluctant  to  admit  the  immediate  interposition  of 
God  in  the  affairs  of  this  world.  Did  not  this  woman  know  by 
Divine  teaching,  that  Barak  had  received  a  message  from  God,  and 
the  purport  of  it?  Did  not  she  prophesy  the  certain  defeat  of 
Sisera,  and  that  he  should  fall  by  the  hand  of  a  woman  ?  And  where 
shall  we  find  the  purity  and  power  of  inspiration,  if  it  cannot  be 
found  in  that  sublime  ode  in  which  she  celebrated  the  victory  ? 

From  the  geographical  situation  of  Hazor,  it  is  evident  that  this 
scourge  fell  with  the  greatest  severity  on  those  tribes  who  lived  in 
the  northern  parts  of  Canaan.  The  Lord  having  called  Baralv  to 
deliver  Israel  from  this  tyrant,  he  consented  to  go,  provided  Debo- 
rah would  accompany  him.  Barak,  having  collected  together  ten 
thousand  men  of  Zebulun  and  Naphtali,  went  up,  with  his  troop  and 
Deborah,  and  took  up  his  position  on  Mount  Tabor.  This  being 
reported  to  Sisera,  he  brought  all  his  army  to  invest  the  Mount ; 
but  Barak,  encouraged  by  the  prophetess,  marched  down,  attacked, 
discomfited,  and  destroyed  this  immense  host ;  Sisera  himself  being 
slain  by  Jael,  the  wife  of  Heber  the  Kenite,  into  whose  tent  he  had 
fled  for  refuge  and  rest.  Thus  the  Lord  prospered  Barak,  until  he 
had  broken  the  power  of  the  king  of  Canaan,  and  destroyed  him. 
(See  Appendix,  note  48.) 

To  the  magnificent  ode  by  which  Deborah  and  Barak  celebrated 
this  victory,  we  have  already  referred.  Bishop  Lowth  calls  this  a 
"  specimen  of  the  perfectly  sublime  ode ;"  and  it  unquestionably 
furnishes  a  brilliant  illustration  of  the  cultivation  and  intellectual 
power  which  individual  minds  among  the  Hebrews  possessed,  even 
in  the  midst  of  external  disorder  and  corruption. 

The  conquest  of  the  Canaanites,  thus  wrought  out  by  Jehovah, 
through  the  instrumentality  of  Deborah  and  Barak,  gave  the  land  rest 
forty  years.  But  exemption  from  temporal  suffering  led  to  its  usual 
consequences  :  the  people  again  "  did  evil  in  the  sight  of  the  Lord ;" 
and  he  gave  them  into  the  hand  of  the  king  of  Midian.  This  people 
had  been  almost  exterminated  by  the  Israelites,  by  the  special  com- 


THE  HEBREW  PEOPLE.  149» 

mand  of  God,  just  before  the  death  of  Moses.  The  scattered  frag- 
ments of  the  tribe  had,  however,  again  united  and  multiplied,  and 
were  now  made  the  instruments  of  inflicting  on  their  former  con- 
querors a  scourge  as  severe  as  any  they  had  ever  suffered. 

The  Israelites,  at  least  the  great  body  of  the  nation  residing  in 
the  eastern  and  northern  parts  of  the  land,  were  completely  subdued, 
and  driven  into  "  the  dens  which  are  in  the  mountains,  and  caves, 
and  strongholds."  Judges  vi,  2.  For  the  Midianites,  having  the 
Amalekites  associated  with  them,  came  up  in  great  numbers,  and 
destroyed  or  carried  off  all  the  fruit  of  the  land.  So  that  if  they 
ventured  to  cultivate  any  part  of  the  soil,  it  was  almost  certain  to 
be  taken  away  by  their  cruel  oppressors.  This  infliction  lasted  seven 
years,  and,  in  consequence,  all  Israel  was  greatly  impoverished,  and 
the  people  cried  unto  the  Lord. 

It  was  during  the  scarcity  occasioned  by  this  incursion,  that 
Elimelech  and  his  wife,  Naomi,  with  their  two  sons,  driven  by  the 
pressure  of  the  times,  went  to  sojourn  in  the  land  of  Moab,  as  de- 
tailed in  the  Book  of  Ruth. 

As  the  tyi-anny  of  the  Midianites  was  most  grievous,  so  the  means 
which  the  Lord  devised  to  give  his  people  deliverance  were  most 
remarkable.  The  reader  will  do  well  to  refer  to  the  Scripture  nar- 
rative. 

The  Lord  at  first  sent  a  prophet  mito  the  children  of  Israel,  who, 
in  the  name  of  Jehovah,  recalled  to  their  memory  their  deliverance 
from  Egypt  by  Almighty  power ;  the  equally  miraculous  subjuga- 
tion of  the  land  of  Canaan,  which  was  given  unto  them ;  and  the  ex- 
plicit command  which  they  had  received  to  avoid  being  polluted 
with  the  idolatry  of  the  land  :  a  command  which  they  had  so  fear- 
fully violated. 

This  inspired  messengerwas  followed  by  a  more  august  visita- 
tion. The  Angel  Jehovah  appeared  unto  Gideon,  the  Abiezrite,  as 
he  was  secretly  threshing  corn,  for  fear  of  the  Midianites ;  and  an- 
nounced unto  him  the  Divine  purpose,  that  he  should  deliver  Israel 
out  of  the  hand  of  Midian.  Gideon  shrank  from  the  mighty  task, 
and  besought  the  messenger  to  show  him  a  sign.  He  then  hasted 
to  his  house,  where  he  prepared  a  kid,  and  some  cakes,  and  brought 
them  to  the  place  where  the  mysterious  stranger  sat.  The  Angel 
then  commanded  him  to  place  the  flesh  upon  a  rock  close  by,  and 
the  cakes  upon  it,  and  then  to  pour  the  broth  over  them.  He  did 
so ;  and  the  Angel  put  forth  his  staff,  and  touched  the  provisions, 
when,  lo,  a  fire  arose  out  of  the  rock  and  consumed  the  kid  and  the 
cakes,  while  the  Angel  disappeared  from  his  sight.  At  this  marvel- 
ous appearance  Gideon  was  greatly  alarmed,  but  was  immediately 


150  THE  HEBREW  PEOPLE. 

reassured  by  a  message  of  peace  from  Jehovah.  Gideon  therefore 
built  an  altar  on  the  spot,  and  gave  it  a  name  significant  of  this  gra- 
cious communication.  Judges  vi,  24. 

The  ensuing  night  another  special  revelation  was  made  to  Gideon, 
by  which  he  was  commanded  to  throw  down  the  altar  of  Baal,  and 
to  destroy  his  grove,  and  to  sacrifice  unto  Jehovah.  This  he  did  at 
once;  which  so  enraged  the  men  of  the  city,  that  they  gathered 
about  his  father's  house,  and  demanded  that  he  might  be  brought 
out  and  put  to  death.  His  father  Joash,  hoAvever,  who  appears 
to  have  been  convinced  of  the  divine  mission  of  liis  son,  boldly 
met  the  demand,  by  challenging  the  deity  of  Baal,  saying,  "  Will 
ye  plead  for  Baal  ?  Will  ye  save  him  ?  If  he  be  a  god,  let  him 
plead  for  himself  Therefore  on  that  day  he  called  him  Jerubbaal." 
Verses  31,  32. 

From  the  scope  of  the  narrative,  it  appears  probable  that  these 
extraordinary  doings  had  attracted  attention,  and  that  the  dominant 
powers  were  determined,  by  an  overwhelming  force,  to  crush  any 
attempt  which  the  Israelites  might  make  to  obtain  deliverance.  Fot, 
immediately  after  noticing  the  preceding  events,  the  inspired  writer 
proceeds  to  say,  "  Then  all  the  Midianites,  and  the  Amalekites,  and 
the  children  of  the  east,  were  gathered  together,  and  went  over,  and 
pitcHed  in  the  valley  of  Jezreel."  Judges  vi,  33.  Much  obscurity 
rests  upon  this  part  of  the  history,  from  the  fact  that  Biblical  critics 
have  not  been  able  to  determine  the  geogi'aphy  of  Ophrah,  where 
Gideon  dwelt ;  not  even  so  far  as  to  ascertain  whether  it  lay  on  the 
east  or  the  west  side  of  Jordan,  as  one-half  of  the  tribe  of  Manas- 
seh  lay  on  either  side  of  the  river.  But,  from  the  fact  that  the  con- 
federate forces  assembled  in  the  valley  of  Jezreel,  which  lay  in  the 
portion  of  Issachar,  close  to  the  lot  of  Manasseh,  on  the  west  side 
of  Jordan,  it  may  be  safely  presumed  that  Gideon  resided  in  this 
neighborhood. 

The  crisis  having  now  arrived,  "  the  Spirit  of  the  Lord  came  upon 
Gideon,  and  he  blew  a  trumpet ;  and  Abiezer  was  gathered  after 
him."  Judges  vi,  34.  He  then  sent  messengers  to  the  neighboring 
tribes ;  and  his  call  was  so  promptly  responded  to,  that  he  soon 
found  himself  at  the  head  of  thirty-two  thousand  men,  gathered  toge- 
ther from  Manasseh,  Asher,  Naphtali,  and  Zebulon.  But,  although 
he  was  thus  earnest  in  calling  others  to  enter  upon  this  enterprise, 
his  own  heart  still  doubted ;  he  therefore  entreated  the  Lord  to  show 
him  a  further  token,  in  confirmation  of  his  promise.  Jehovah  con- 
descended to  his  request ;  and  the  miracle  of  the  fleece  of  wool  dissi- 
pated his  doubts,  and  confirmed  his  faith.  Verses  36-40. 

Gideon  then  conducted  his  army  to  the  attack ;  but  after  he  had 


THE  HEBREW  PEOPLE.  151 

taken  up  his  position,  the  Lord  told  him  that  his  force  was  too  nu- 
merous ;  that  the  people,  in  the  event  of  success,  would  attribute  it 
to  their  own  valor.  He  therefore  commanded  Gideon  to  announce 
to  the  assembled  host,  that  all  who  were  fearful  and  afraid  might  re- 
turn. This  Hcense  at  once  reduced  the  army  to  ten  thousand  men, 
twenty-two  thousand  having  returned  to  their  homes.  But  even 
this  limited  number  the  Lord  pronounced  to  be  too  great ;  and  the 
ten  thousand  were  led  down  to  the  water- side,  and  Gideon  was  com- 
manded to  select  those  only  who  adopted  a  very  peculiar  manner  of 
drinking.  This  brought  down  to  three  hundred  the  number  of  men 
to  be  actually  engaged  in  the  attack.  Gideon,  having  sent  away  all 
but  these,  and  having  his  faith  still  further  confirmed  by  a  visit  in 
the  night  to  the  Midianitish  camp,  divided  his  three  hundred  men 
into  three  companies,  and  gave  each  man  in  one  hand  a  lighted 
lamp,  which  was  placed  within  a  pitcher,  and  a  trumpet  in  the  other. 
They  were  thus  enabled,  Avithout  exciting  observation,  to  approach 
close  to  each  side  of  the  camp ;  Avhen,  at  a  preconcerted  signal,  they 
all  sounded  their  trumpets,  and  brake  the  pitchers,  which  exposed 
the  full  light  of  the  lamps,  and  shouted,  "  The  sword  of  the  Lord, 
and  of  Gideon!"  The  light  and  noise  roused  the  sleeping  host, 
who,  seeing  themselves  thus  encompassed,  fled  in  wild  disorder  and 
dismay ;  and,  as  the  night  prevented  them  from  distinguishing  friends 
from  foes,  and  "  the  Lord  set  every  man's  sword  against  his  fellow," 
the  slaughter  was  immense ;  while  Gideon,  taking  advantage  of  the 
disorder,  commanded  his  friends  to  seize  the  fords  of  Jordan.  Oreb 
and  Zeeb,  two  princes  of  Midian,  fell  in  this  rout ;  but  Gideon,  de- 
termined to  destroy  the  power  of  his  foes,  halted  not,  but  crossed 
the  Jordan,  and  at  length  succeeded  in  surprising  Zebah  and  Zal- 
munna,  who,  with  fifteen  thousand  men,  were  in  Karkor,  destroyed 
their  host,  and  took  the  kings  alive.  But  afterward,  finding  that 
they  had  destroyed  his  brethren,  he  slew  them. 

Returning  from  this  victory,  he  severely  chastised  the  men  of 
Succoth  and  Penuel,  who  had  refused  refreshment  to  his  troops,  in 
their  pursuit  of  the  Midianitish  host,  and  then  returned  to  Ophrah. 
This  great  deliverance  produced  such  an  effect  on  the  Israelites, 
that  they  gathered  around  Gideon,  and  requested  him  to  take 
upon  himself  the  supreme  government  of  the  country ;  offering  at 
the  same  time  to  make  it  hereditary  in  his  family.  His  reply  is  re- 
markable :  "I  will  not  rule  over  you,  neither  shall  my  son  rale  over  • 
you;  the  Lord  shall  rule  over  you,"  Judges  viii,  23:  language 
which  shows  that,  in  his  opinion,  the  theocracy  was  incompatible 
with  a  political  head,  or  ruler,  over  the  whole  land. 

"Yet  the  man  who  was  thus  highly  honored  of  God  in  delivering 


152  THE  HEBREW  PEOPLE. 

his  people  from  oppression,  and  who  appears  to  have  refused  the 
sovereignty  from  rehgious  motives,  asked  and  received  from  the 
people,  as  his  share  of  the  booty,  the  golden  ear-rings  -which  had 
been  taken  from  the  Midianites,  and  therewith  made  an  ephod, 
which  became  a  snare  unto  the  people,  and  led  them  into  idolatry. 
Nevertheless,  the  land  had  rest  all  the  days  of  Gideon,  even  forty 
years. 

It  was  soon  after  this  deliverance  had  been  effected  that  Naomi, 
having  lost  her  husband  and  her  sons  in  the  land  of  Moab,  and  hear- 
ing that  the  Lord  had  visited  his  people,  in  giving  them  bread,  re- 
turned, with  Ruth,  her  daughter-in-law,  unto  Bethlehem- Judah. 

The  death  of  Gideon  produced  the  first  ambitious  effort  to  grasp 
illegitimate  political  power  which  we  meet  with  in  the  history  of  the 
Hebrew  people.  This  judge,  having  had  several  wives,  left  seventy 
legitimate  sons;  and,  besides  these,  another,  named  Abimelech, 
born  unto  him  by  a  concubine,  a  woman  of  Shechem.  This  aspiring 
young  man,  affected  probably  by  the  offers  of  sovereignty  which  his 
father  had  refused,  and,  at  the  same  time,  dreading  the  stronger 
claims  of  his  legitimate  brethren,  took  advantage  of  his  maternal 
connection  with  the  men  of  Shechem,  enlisted  their  sympathies  in 
his  behalf,  and  by  their  aid  succeeded  in  destroying  all  the  seventy 
sons  of  his  father,  except  the  youngest,  who  hid  himself,  and  es- 
caped. The  men  of  Shechem,  who  had  lent  themselves  to  promote 
this  guilty  object,  consummated  it  by  declaring  Abimelech  king. 

We  owe  to  this  circumstance  the  possession  of  perhaps  the  oldest 
apologue  extant.  Jotham,  the  youngest  son  of  Gideon,  who  had  es- 
caped amid  the  massacre  of  his  brethren,  stood  on  Mount  Gerizim,  and, 
calling  to  the  men  of  Shechem,  addressed  them  in  the  words  of  the 
very  ingenious  fable  to  which  we  have  referred,  and  which  clearly 
shows  that,  even  in  those  rude  and  disorderly  times,  some  men 
were  adepts  in  the  art  of  elegant  composition. 

The  reign  of  Abimelech  lasted  three  years,  and  its  termination 
was  as  inglorious  as  its  beginning  was  atrocious.  The  men  of  She- 
chem became  weary  of  their  new  sovereign,  resisted  his  authority, 
but  were  vanquished  and  destroyed.  While,  however,  Abimelech 
was  storming  the  tower  of  Thebez,  the  inhabitants  of  which  had  also 
rebelled,  a  woman  cast  a  piece  of  a  mill-stone  on  his  head,  and  he 
died.  This  man  is  not  to  be  reckoned  as  one  of  the  judges  :  they 
were  specially  raised  up  by  God,  or  called  to  their  office  by  the  voice 
of  the  people  in  a  great  emergency ;  but  Abimelech  was  a  wicked 
and  ambitious  usm^per. 

Tola,  of  the  tribe  of  Issachar,  next  judged  Israel ;  but  we  have  no  ac- 
count of  his  actions  or  times,  except  that  he  ruled  twenty-three  years. 


THE  HEBREW  PEOPLE.  153 

Jair,  a  Gileadite,  succeeded  him.  Of  this  judge,  also,  we  have  no 
information,  except  that  which  refers  to  his  family,  and  the  ostenta- 
tion they  displayed.  Judges  x,  4.  He  was  the  first  person  called  to 
this  high  office  from  the  tribes  which  dwelt  to  the  east  of  Jordan. 
He  judged  Israel  twenty-two  years. 

After  this  period  Israel  again  did  evil  in  the  sight  of  the  Lord; 
and  he  raised  up  against  them  two  powerful  enemies  from  opposite 
parts  of  the  country, — the  Ammonites  on  the  east,  and  the  PhiUs- 
tines  on  the  west.  As  the  religious  defection  of  this  time  wag 
greater  than  on  any  preceding  occasion,  the  idolatry  of  the  people 
having  become  so  general  that  they  worshiped  "  Baahm,  and  Ashta- 
roth,  and  the  gods  of  Syria,  and  the  gods  of  Zidon,  and  the  gods  of 
Moab,  and  the  gods  of  the  children  of  Ammon,  and  the  gods  of  the 
PhiHstines,  and  forsook  the  Lord,  and  served  not  him ;"  so  the  num- 
ber and  power  of  their  oppressors  were  doubled.  Judges  x,  6-10. 

There  is  great  obscurity  in  the  sacred  account  of  the  duration  of 
this  servitude,  which  has  given  rise  to  very  conflicting  views  of  the 
chronology  of  the  period :  it  is,  however,  certain,  that  the  oppression 
was  severe,  and  constrained  the  people  again  to  cry  mito  the  Lord. 
And  the  Lord,  we  are  told,  expostulated  with  them  on  account  of 
their  numerous  idolatries,  and  directed  them  to  seek  for  refuge  unto 
the  false  gods  which  they  had  worshiped.  "  Go,"  said  he,  "  and  cry 
unto  the  gods  which  ye  have  chosen ;  let  them  deliver  you  in  the 
time  of  your  tribulation."  Judges  x,  14.  Of  the  medium  of  this 
communication,  whether  by  a  prophet  or  otherwise,  we  are  not  in- 
formed. 

Compelled  by  the  ui'gent  necessities  of  their  condition,  when  the 
Israelites  saw  the  army  of  Ammon  encamped  in  Gilead,  they  united 
themselves  together,  and  pitched  in  Mizpeh.  But  the  tribes  were 
without  a  leader :  no  man  among  them  seemed  possessed  of  the  re- 
quisite talents,  courage,  and  experience,  for  this  onerous  task :  and 
yet,  exposed  as  they  were  to  a  martial  and  disciplined  power,  such 
a  leader  was  indispensable.  In  this  emergency,  theu*  attention  was 
tm-ned  to  Jephthah,  who  was  known  to  be  a  mighty  man  of  valor. 
He  was  of  the  family  of  Gilead ;  but  his  mother  being  a  Gentile 
woman,  when  he  grew  up  his  brethren  would  not  allow  him  to  share 
their  father's  inheritance  with  them,  and  di'ove  him  away.  Upon 
this  he  appears  to  have  gathered  to  himself  a  few  lawless  young 
men,  and  retired  with  them  to  the  land  of  Tob,  where  he  lived  in  a 
manner  that  had  given  his  name  great  celebrity  for  deeds  of  daring 
and  martial  prowess.  To  him,  therefore,  the  elders  of  Israel  sent 
some  of  their  number,  inviting  him  to  return,  and  take  upon  himself 
the  conduct  of  the  war.  Jephthah,  after  rebuking  the  unfeeling  man- 


154  THE  HEBREW  PEOPLE. 

ner  in  -which  he  had  been  treated,  inquired  whether  it  was  their  set- 
tled purpose  to  reward  him  with  the  chief  magistracy,  provided  he 
listened  to  their  request,  and  was  successful  in  the  war.  "  If  ye 
bring  me  home  again  to  fight  against  the  children  of  Ammon,  and 
the  Lord  deliver  them  before  me,  shall  I  be  your  head?"  To  this 
they  consented,  and  Jephthah  went  with  the  elders,  and  the  people 
made  him  head  and  captain  over  them  ;  and  from  the  tenor  of  the 
text,  it  appears  that  the  covenant  which  had  been  previously  made 
in  Tob,  Avas  renewed  again  between  him  and  the  elders  of  the  peo- 
ple, "before  the  Lord  in  Mizpeh."  Judges  xi,  9-11, 

After  this  preparation,  either  to  gain  time,  or  to  make  the  cause 
of  the  war  fully  apparent,  Jephthah  sent  messengers  to  the  king  of 
Ammon,  and  opened  negotiations  with  him.  These,  however,  pro- 
duced no  good  result,  and  the  Hebrew  chief  commended  the  justice 
of  his  cause  to  the  Lord.  Judges  xi,  11-28.  Thus  far  the  arrange- 
ment between  the  elders  and  Jephthah,  and  his  conduct  afterwards, 
as  far  as  our  information  extends,  were  merely  the  result  of  human 
wisdom  and  political  prudence.  But  now  the  Lord  interposes  on 
behalf  of  his  people.  We  are  told,  "  Then  the  Spirit  of  the  Lord 
came  upon  Jephthah  ;"*  he  marched  to  the  attack ;  and  his  campaign 
was  a  succession  of  brilliant  conquests.  He  smote  the  children  of 
Ammon,  who  were  subdued  before  him,  even  twenty  cities.  Verses 
29-32. 

On  his  victorious  return  unto  Gilead,  the  men  of  Ephraim  ga- 
thered themselves  together,  and  threatened  to  bum  him  and  his 
house  with  fire,  because  he  had  not  called  them  to  the  war,  pouring 
upon  his  family  epithets  of  great  contempt.  Jephthah  then  gathered 
his  forces  together,  fought  with  this  unreasonable  band  of  Israelites,* 
and,  having  defeated  them,  and  taken  the  fords  of  Jordan,  to  cut  off 
their  retreat,  he  detected  all  those  of  the  tribe  of  Ephraim  by  their 
pronunciation  of  the  word  shibboleth,  the  first  syllable  of  which  they 
could  not  correctly  enunciate;  and  thus  there  fell  of  the  sons  of 
Ephraim  forty- two  thousand  men. 

This  fact  proves  that  the  authority  of  all  the  judges  did  not  extend 
to  the  whole  of  the  tribes  of  Israel.  It  is  not  probable  that  the  au- 
thority of  Jephthah  was  ever  acknowledged  on  the  west  side  of  the 
Jordan.     He  ruled  six  years. 

After  the  death  of  Jephthah,  we  read  of  three  other  judges ;  but 
of  these  we  know  little  more  than  their  names  : — 

Ibzan,  of  Bethlehem,  who  judged  Israel  seven  years. 

Elon,  of  Zebulon,  who  ruled  ten  years. 

*  The  case  of  Jephthali's  daughter,  and  her  fate,  •nill  be  discussed  in  the  chapter  on  the 
religion  of  this  period. 


THE  HEBREW  PEOPLE.  155 

Abdon,  the  son  of  Hillel,  who  judged  Israel  eight  years. 

The  painful  announcement  once  more  meets  us,  that  "  Israel  did 
evil  again  in  the  sight  of  the  Lord ;  and  the  Lord  delivered  them 
into  the  hands  of  the  Philistines  forty  years."  Judges  xiii,  1.  The 
inspired  writer  then  proceeds  to  state,  that  the  Angel  of  the  Lord 
appeared  unto  a  woman  of  the  tribe  of  Dan,  the  wife  of  Manoah,  who 
as  yet  had  been  childless,  and  assured  her  that  she  should  bear  a 
son ;  that  he  was  destined  to  be  a  Nazarite  unto  God  from  his  mo- 
ther's womb ;  and  that  he  should  begin  to  deliver  Israel  out  of  the 
hands  of  the  Philistines.  The  Angel  at  the  same  time  cautioned 
the  woman  that  she  was  not  to  drink  wine,  or  strong  drink,  nor  to 
eat  any  unclean  thing. 

The  woman  having  reported  this  strange  occurrence  to  her  hus- 
band, he  entreated  the  Lord  that  he  also  might  be  favored  with  a 
similar  visit,  and  have  further  information  respecting  the  promised 
child.  He  was  gratified.  The  Angel  again  appeared  to  the  wo- 
man, and  she  ran  and  called  her  husband.  In  reply  to  the  inquiries 
of  Manoah,  the  Angel  repeated  the  injunctions  he  had  previously 
given  to  his  wife,  and  then  acted  much  in  the  same  manner  as  the 
Angel  did  which  appeared  unto  Gideon.  He  refused  to  eat ;  but 
when,  at  his  suggestion,  Manoah  had  prepared  "  a  kid  with  a  meat- 
offering, and  offered  it  upon  a  rock  mito  the  Lord,  the  angel  did 
wondrously ;  and  Manoah  and  his  wife  looked  on.  For  it  came  to 
pass,  when  the  flame  went  up  toward  heaven  from  off  the  altar,  that 
the  Angel  of  the  Lord  ascended  in  the  flame  of  the  altar.  And  Ma- 
noah and  his  wife  looked  on  it,  and  fell  on  their  faces  to  the  ground." 
Judges  xiii,  19,  20. 

Manoah  felt  greatly  alarmed;  but  his  wife  encom-aged  him  to 
rest  on  the  truth  of  the  promise  they  had  received,  and  which  was 
in  due  time  verified;  for  "the  woman  bare  a  son,  and  called  his 
name  Samson:  and  the  child  grew,  and  the  Lord  blessed  him." 
Yerse  24. 

No  part  of  this  difficult  book  is  more  perplexing  than  that  which 
portrays  the  life  and  conduct  of  this  most  remarkable  man.  Bishop 
Russel  has  well  said,  that  "his  character  presents  more  points 
which  it  is  almost  impossible  to  reconcile  with  the  notion  of  a  theo- 
cratic government,  and  of  a  divine  commission,  than  any  Hebrew 
ruler,  either  before  or  after  him.  In  no  other  instance  do  we  find  it 
so  difficult  to  trace  an  affinity  between  the  action  and  the  motive, 
between  the  private  conduct  and  the  official  authority." — Connection, 
vol.  i,  p.  496.  Nor  is  this  our  only  difficulty ;  the  chronology  of 
Samson's  life  and  actions  is  very  obscure,  and  has  called  forth  many 
conflicting  opinions.    Having  given  the  subject  very  close  and  care- 


156  THE  HEBREW  PEOPLE. 

ful  attention,  we  decidedly  prefer  the  arrangement  of  the  bishop  of 
Glasgow,  that  "  the  servitudes  were  successive,  and  that  none  of  the 
judges  were  contemporary,  except  Eli  and  Samson,  during  a  part  of 
their  administrations." — Connection,  vol.  i,  p.  506.  These  principles 
will  lead  to  an  arrangement  of  events  best  calculated  to  accord  with 
a  reasonable  interpretation  of  the  sacred  record,  Josephus,  and  other 
authorities. 

As  our  limits  preclude  the  possibility  of  our  discussing  the 
various  topics  which  a  curious  inquirer  will  find  in  the  case  of 
Samson,  Ave  shall  confine  ourselves  to  a  rapid  sketch  of  his  prin- 
cipal actions,  accompanied  by  such  brief  remarks  as  may  appear 
necessary. 

The  first  circumstance  recorded  of  the  son  of  Manoah  is  his  mar- 
riage. He  went  down  to  Timnath,  and  saw  a  woman,  a  daughter 
of  a  Philistine :  and  he  at  once  requested  his  parents  to  procm*e  her 
for  his  wife.  They  objected,  not  knowing  that  this  attachment  was 
"  of  the  Lord."  But  Samson  persisted  in  his  object ;  and  in  one  of 
his  visits,  being  assailed  by  a  lion  in  the  way,  "  the  Spirit  of  the 
Lord  came  mightily  upon  him,  and  he  rent  him  as  he  would  have 
rent  a  kid,  and  he  had  nothing  in  his  hand."  Judges  xiv,  6.  After 
awhile,  on  another  visit,  passing  that  way,  he  turned  aside  to  see  the 
carcass  of  the  lion,  and  found  that  a  swarm  of  bees  had  taken  up 
their  abode  and  deposited  their  honey  in  it,  of  which  he  took  some 
in  his  hands,  and  went  on  eating.  The  marriage  took  place,  and 
the  Philistines  brought  thirty  companions  to  be  with  him.  At  the 
feast,  the  bridegroom  propounded  a  riddle  to  the  company,  stating, 
that,  if  they  could  solve  it  within  the  seven  days  of  the  feast,  he  would 
give  them  thirty  sheets  and  thirty  changes  of  raiment ;  but  that,  if 
they  failed,  then  he  would  expect  from  them  such  a  present.  It  was 
thus  given :  "  Out  of  the  eater  came  forth  meat,  and  out  of  the  strong 
came  forth  sweetness."  Verse  14. 

The  Pliilistines  in  vain  endeavored  to  unravel  the  meaning  of  this 
enigma ;  upon  which  they  addressed  the  wife,  and,  covertly  charging 
her  with  conspiring  to  defraud  them,  threatened  in  case  of  her  non- 
comphance  to  burn  her  with  fire.  Stung  with  this  reproach,  she 
became  importunate  with  her  husband;  and  having  obtained  the 
secret,  told  it  to  her  friends.  They  at  once  gave  Samson  his  answer, 
saying,  "  What  is  sweeter  than  honey?  and  what  is  stronger  than  a 
lion  ?"  To  which  Samson  rejoined,  "  Nothiftgis  more  deceitful  than 
a  woman ;  for  such  was  the  person  that  discovered  my  interpretation 
to  you." — Josephus,  Ant.,  b.  v,  ch.  viii,  sec.  6.  He  then  proceeded 
to  Askelon,  where  he  slew  thirty  Philistines,  and,  taking  their  rai- 
ment, gave  it  to  the  persons  who  had  answered  his  enigma.    Being 


THE  HEBREW  PEOPLE.  157 

very  angry  on  account  of  this  circumstance,  he  went  up  to  his 
father's  house. 

Some  time  after  this,  he  again  went  down  to  the  house  of  his 
wife's  father,  and  foimd  that  she  had  been  given  to  the  man  who  had 
acted  as  his  friend  at  the  marriage.  This  still  more  irritated  the 
spirit  of  Samson;  and  he  thenceforward  thought  himself  justified  in 
making  any  aggression  upon  the  Philistines.  He  therefore  caught 
three  hundred  foxes,  and,  tying  them  together,  put  a  fire-brand  be- 
tween every  two  tails,  and  sent  them  into  the  midst  of  the  standing 
corn  of  the  Philistines,  and  thus  bm-nt  up  both  the  shocks  and  the 
standing  corn,  with  the  vineyards  and  olives.  When  the  oppressors 
of  Israel  ascertained  who  was  the  author  of  this  calamity,  they  went 
to  the  house  of  his  wife,  and  burnt  her  and  her  father's  dwelling 
with  fire ;  whereupon  the  em'aged  Nazarite  attacked  a  body  of  the 
Philistines,  and  "  smote  them  hip  and  thigh  with  a  great  slaughter." 
Judges  XV,  8.  Afterwards,  expecting  to  be  pursued  by  his  foes,  he 
went  down  and  took  up  his  post  on  the  top  of  the  rock  Etam.  This 
was  a  strong  place  in  the  tribe  of  Judah,  to  the  summit  of  which  but 
one  man  could  go  at  the  same  time.  Samson,  therefore,  was  here 
invincible. 

The  Philistines,  determined  to  avenge  the  outrages  which  they 
liad  received,  assembled  themselves,  and  encamped  at  Lehi  in  Ju- 
dah. The  Israelites,  unable  to  meet  them  in  war,  expostulated  with 
them ;  but  they  insisted  on  having  Samson  given  up  to  them ;  upon 
which  three  thousand  men  of  Judah  went  down  to  Etam,  and  com- 
plained that  he  had  brought  them  into  great  and  unnecessary  trouble. 
"  And  they  said  unto  him,  We  are  come  down  to  bind  thee,  that  we 
may  deliver  thee  into  the  hand  of  the  Philistines."  Verse  12.  Samson 
heard  this  immoved,  and  was  only  solicitous  to  extort  an  oath  from 
them,  that  they  would  not  fall  upon  him  themselves.  "  And  they 
spake  unto  him,  saying,  No  ;  but  we  will  bind  thee  fast,  and  deliver 
thee  into  their  hand:  but  surely  we  will  not  kill  thee."  Verse  13. 
He  then  submitted  to  their  hands,  and  they  bound  him,  and  brought 
him  up  from  the  rock.  But  no  sooner  had  he  approached  the  Phi- 
listine camp,  and  heard  them  shouting  at  the  prospect  of  possessing 
him  as  their  prisoner,  than  the  Spirit  of  God  came  mightily  upon 
him,  he  burst  the  cords  from  his  hands,  and,  finding  no  other  wea- 
pon, laid  hold  on  the  jaw-bone  of  an  ass,  which  he  found  in  his 
way,  and  with  it  assailed  the  host  of  the  Philistines,  and  slew  a 
thousand  men. 

In  this,  as  in  the  other  instances  of  the  miraculous  prowess  of  this 
judge,  it  is  woi'thy  of  observation,  that  he  acted  alone.  Here  we 
find  him  assail  and  rout  an  army ;  yet  there  is  not  the  slightest  evi- 


158  THE  HEBREW  PEOPLE. 

dence  that  any  of  his  countrymen  seconded  his  efforts.  Three  thou- 
sand men  could  assemble  to  deliver  him  up  to  their  enemies ;  but, 
as  far  as  our  information  extends,  they  dared  not  aid  him  in  de- 
stroying the  routed  foes  of  their  country.  This  fact  is  a  curious 
commentary  upon  the  prophetic  declaration  respecting.  Samson: 
"He  shall  begin  to  deliver  Israel  out  of  the  hand  of  the  Philistines." 
Judges  xiii,  5.  The  public  spirit  of  his  countrymen  appears  at  this 
time  to  have  been  so  completely  prostrated,  that  none  were  prepared 
to  second  him.  His  heroism,  therefore,  was  only  a  beginning  of 
their  deliverance. 

After  this  conflict,  Samson  was  sorely  oppressed  by  thirst,  and 
cried  unto  the  Lord,  who  miraculously  supplied  him  with  water. 
The  account  of  this  supply  has  given  rise  to  much  verbal  criticism, 
especially  as  in  our  authorized  version  it  is  said,  "  God  clave  an 
holloAV  place  that  was  in  the  jaw,  and  there  came  water  thereout." 
Judges  XV,  19.  We  need  not  wonder  that  such  a  text  has  given 
rise  to  much  speculation.  Bochart  contends  that  one  of  the  large 
teeth  had  been  shook  out,  and  that  the  water  was  made  to  flow  from 
the  vacant  socket.  Usher  urges  that  it  was  brought  from  some 
hollow  in  the  earth ;  and  Josephus  maintains  that  it  was  made  to 
flow  out  of  a  rock. 

The  real  difficulty  in  this  case  arises  from  the  fact  that  the  term 
Lehi  is  used  to  signify  the  name  of  the  place,  as  well  as  the  bone. 
We  tliink,  therefore,  the  conclusion  of  the  venerable  primate  the 
most  reasonable:  "In  which  place,  called  Lehi  from  that  jaw-bone, 
God,  at  the  prayer  of  Samson,  opened  a  hole  in  the  earth,  and  made 
it  a  fountain,  called  En-haccore,  '  The  fountain  of  him  which  called 
upon  God.'  " —  Usher's  Annals,  p.  32,  fol.  1644. 

Afterwards  Samson  went  down  to  Gaza,  which  the  Philistines  had 
again  recovered  from  Israel,  to  the  house  of  a  harlot.  Some  writers 
have  endeavored  to  explain  away  what  appears  objectionable  in  the 
English  reading  of  this  incident,  by  urging  that  in  the  Hebrew  the 
same  term  is  applied  both  to  the  female  keeper  of  an  inn  and  to  an 
unchaste  woman.  The  account  of  Josephus  accords  with  the  most 
charitable  construction  of  the  passage;  for  he  says,  "After  this  fight 
Samson  held  the  Philistines  in  contempt,  and  came  to  Gaza,  and 
took  his  lodgings  at  a  certain  inn." — Ant.,  b.  v,  ch.  viii,  sec.  10.  But. 
whatever  might  have  been  the  character  of  the  place  where  he  lodged, 
his  coming  was  soon  noised  abroad,  and  the  inhabitants  were  deter- 
mined, if  possible,  to  terminate  his  aggressions  with  his  life.  They 
therefore  carefully  closed  the  gate  of  the  city,  set  a  watchf  and 
waited  until  the  morning,  that  they  might  put  their  design  into  exe- 
cution.    But  Samson  "  arose  at  midnight,  and  took  the  doors  of  the 


THE  HEBREW  PEOPLE,  159 

gate  of  the  city,  and  the  two  posts,  and  went  away  with  them,  bar 
and  all,  and  put  them  upon  his  shoulders,  and  carried  them  up  to 
the  top  of  a  hill  that  is  before  Hebron."  Judges  xvi,  3.  The  effect  of 
this  astonishing  feat  of  strength  upon  his  enemies  may  be  conceived. 

But  Samson  only  avoided  one  danger  to  fall  into  a  greater.  Our 
next  information  of  him  states,  "  that  he  loved  a  woman  in  the  val- 
ley of  Sorek,  whose  name  was  Delilah."  Verse  4.  As  this  place 
lay  about  midway  between  Gath  and  Kirjath-jearim,  it  was  just  on 
the  confines  of  Philistia  and  Israel.  We  cannot,  therefore,  ascertain 
from  the  place,  whether  this  woman  was  an  Israelite  or  a  PhDistine, 
although  from  her  conduct  the  latter  is  more  probable.  "  The  lords 
of  the  Philistines"  were  no  sooner  informed  of  this  unhappy  connec- 
tion, than  they  resolved  to  employ  the  deceitful  woman  as  the  in- 
strument of  his  destruction ;  promising  her  a  large  sum  of  money, 
should  she  succeed  in  enabling  them  to  take  possession  of  his  per- 
son. Josephus  tells  us  that  she  began  her  evil  work  by  flattering 
the  pride  of  her  victim,  and  by  extolling  his  wonderful  exploits ;  ex- 
pressing, at  the  same  time,  the  utmost  curiosity  to  know  wherein  his 
astonishing  prowess  consisted,  and  by  what  means  he  had  attained 
a  degree  of  strength  so  much  exceeding  that  of  other  men.  The 
evasions  to  which  he  had  recourse  prove  at  once  his  weakness,  and 
his  apprehension  of  the  snares  with  which  he  saw  himself  surround- 
ed. He  first  sacrificed  truth,  and  then  religion.  In  the  commence- 
ment of  his  troubles  he  relinquished  personal  honor ;  and  he  ended 
by  abjuring  his  profession  as  a  person  dedicated  to  Heaven.  He 
broke  the  vow  of  his  Nazaritism ;  and  from  that  moment  his  great 
strength  went  from  him.  He  allowed  the  razor  to  come  upon  his 
head,  and  he  instantly  became  weak,  and  was  like  any  other  man. 
"  And  he  awoke  out  of  his  sleep,  and  said,  "  I  will  go  out  as  at  other 
times  before,  and  shake  myself.  And  he  wist  not  that  the  Lord 
was  departed  from  him.  But  the  Philistines  took  him,  and  put  out 
his  eyes,  and  brought  him  down  to  Gaza,  and  bound  him  with  fetters 
of  brass."  Verses  20,  21. 

Having  thus  obtained  possession  of  their  hated  enemy,  and  forever 
shrouded  him  in  darkness,  the  Philistines  doomed  him  to  the  vilest 
indignity :  they  shut  him  up  in  prison,  where  he  was  compelled  to 
grind  corn,  the  usual  employment  of  slaves.  The  humiliation  and 
suffering  which  the  Hebrew  hero  was  thus  doomed  to  endure  was 
not  a  sufficient  gratification  for  the  pride  and  exultation  of  the  Phi- 
listines. The  lords  of  this  people,  intoxicated  with  their  success, 
appointed  a  great  sacrifice  in  the  house  of  Dagon,  their  god ;  "  for 
they  said,  Our  god  hath  delivered  into  our  hands  our  enemy,  and 
the  destroyer  of  our  country,  which  slew  many  of  us."  Verse  24. 


160  THE  HEBREW  PEOPLE. 

But,  while  engaged  in  the  festivities  of  this  service,  it  occurred  to 
them  that  the  presence  of  Samson  would  add  to  the  interest  of  the 
scene.  He  was  accordingly  brought  from  the  prison  to  minister  to 
their  mirth. 

Before  this  time,  however,  his  hair  had  again  grown ;  and  with  it 
his  extraordinary  strength  had  in  some  measure  returned.  The 
building  in  which  the  immense  concourse  of  Pliilistines  were  assem- 
bled, appears  to  have  been  uncovered  in  the  centre ;  so  that  the  three 
thousand  men  and  women  who  were  standing  on  the  roof,  could  see 
what  was  taking  place  in  the  area  below,  the  superstructure  being 
supported  by  pillars.  Samson,  conscious  of  his  degradation,  ear- 
nestly prayed  to  God  for  help,  and  entreated  the  lad  who  led  him  to 
direct  his  hands  to  the  pillars,  under  the  pretense  of  his  wishing  to 
lean  upon  them.  Having  thus  got  the  two  centre  pillars  of  the 
building,  the  one  in  his  right  hand,  and  the  other  in  his  left,  he 
prayed,  and,  exerting  all  his  strength,  wrested  them  from  their  posi- 
tion. Thus  deprived  of  support,  "the  house  fell  upon  the  lords, 
and  upon  all  the  people  that  were  therein.  So  the  dead  which  he 
slew  at  his  death,  were  more  than  they  which  he  slew  in  his  life." 
Verse  30.  Then  his  brethren  and  the  house  of  his  father  came 
down,  and  carried  up  the  body,  and  buried  it  in  the  burying- place 
of  Manoah,  between  Zorah  and  Eshtaol.  The  destruction  of  life  oc- 
casioned by  Samson  at  his  death,  falling,  as  there  appears  every  rea- 
son to  believe  it  did,  upon  the  flower  of  the  Philistine  nation,  must 
for  a  while,  at  least,  have  paralyzed  their  national  energy.  Samson 
had  judged  Israel  twenty  years. 

We  have  already  intimated  our  opinion,  that  Samson  lived  in  the 
time  of  Eli :  according  to  the  chronological  arrangement  which  is 
here  adopted,  they  began  their  official  career  about  the  same  time. 
Eli,  who  was  the  high  priest,  appears  to  have  exercised  a  judicial 
oversight  over  the  civil  government  of  the  people  ;  while  the  son  of 
Manoah,  during  his  erratic  course,  and  especially  at  its  close,  inflicted 
severe  chastisement  on  the  oppressors  of  Israel. 

About  two  or  three  years  before  Samson  entered  upon  his  public 
course,  another  divine  interposition  took  place,  which  in  its  results 
was  not  very  unlike  that  which  preceded  his  own  birth.  Elkanah,  a 
Levite  of  Momit  Ephraim,  had  two  wives,  Hannah  and  Peninnah  : 
the  latter  had  children ;  but  Hannah  was  barren.  This  was  not  only 
in  itself  a  severe  affliction  to  Hannah,  but  exposed  her  to  the  taunts 
and  reproaches  of  Peninnah.  In  these  circumstances  the  afflicted 
woman,  on  one  of  the  annual  visits  of  the  family  to  the  tabernacle 
at  Shiloh,  took  occasion  to  make  earnest  and  importunate  prayer  to 
God,  that  he  would  remove  her  reproach.    Her  earnestness  of  man- 


THE  HEBREW  TEOPLB.  161 

ncr  and  peculiarity  of  appeai'ance  attracted  the  notice  of  Eli,  -who 
reproved  her,  supposing  she  Avas  drunken ;  but,  having  been  unde- 
ceived, he  joined  in  her  prayer,  that  God  would  grant  her  request ; 
and  Hannah  vowed,  that  if  her  prayer  was  answered,  she  would 
faithfully  dedicate  the  child  to  God.  Her  prayer  was  heard.  The 
son  was  born ;  and,  the  days  of  his  infancy  having  passed  away, 
Hannah  brought  Samuel  to  Eli,  and  solemnly  devoted  him  to  the 
divine  service.  Even  in  the  very  brief  naiTation  of  these  events, 
we  cannot  pass  over  the  splendid  effusion  in  which  Hannah  recorded 
her  grateful  sense  of  the  divine  mercy.  It  indicates  not  only  deep 
piety,  but  refined  taste,  and  great  poetic  ability ;  and  shows,  that 
when  Israel  as  a  nation  was  in  the  most  rude  condition,  and  in  a 
state  bordering  on  social  and  political  disorganization,  there  were, 
even  then,  and  in  humble  life,  minds  of  the  first  order,  not  only  rich  in 
native  genius,  but  elevated  and  ornamented  by  great  cultivation.  We 
may  have  to  notice  this  admirable  hymn  elsewhere,  on  account  of  its 
religious  predictions : — we  here  call  attention  to  prophecies  which  it 
contains  of  a  temporal  character.  Hannah  predicts  her  future  fruit- 
fulness,  1  Sam.  ii,  7;  (she  had  five  other  children;)  she  foretels  the 
judgments  of  God  upon  the  enemies  of  Israel,  verse  10 ;  and  even  de- 
scribes the  means  by  which  they  should  be  inflicted.  Compare  verse 
10  with  vii,  10. 

Eli,  though  he  appears  to  have  been  a  good  man,  was  very  defi- 
cient as  a  public  magistrate.  His  sons,  whose  position  Avas  promi- 
nent and  influential,  from  their  relation  to  the  high  priest  and  su- 
preme judge,  Avere  nevertheless  exceedingly  wicked.  Their  sordid 
exactions  infringed  the  law,  reflected  great  dishonor  upon  God,  and 
brought  the  priestly  office  into  contempt ;  while  the  vices  of  their  pri- 
vate conduct  were  so  flagrant,  that  they  polluted  the  tabernacle  and 
demoralized  the  people.  Their  father,  Avho  Avas  aware  of  their  evil 
doings,  administered  nothing  but  a  very  mild  and  utterly  ineftectual 
reproof  In  those  circumstances,  God  himself  undertook  the  mat- 
ter, and  sent  a  prophet  to  Eli,  who  placed  before  him  the  calling  of 
the  family  of  Aaron  to  the  priesthood,  its  object,  and  responsibili- 
ties ;  shoAved  in  vivid  terms  the  extent  of  the  prevailing  corruption, 
and  denounced  the  ruin  of  his  family ;  and  especially  the  death  of 
his  two  sons,  Hophni  and  Phinehas,  on  the  same  day.  Yet  this  di- 
vine warning  did  not  lead  them  to  repentance.  The  message  Avas, 
however,  in  mercy,  repeated.*    Samuel  being  at  the  time,  according 

*It  is  surprising  that  Mr.  Townsend,  in  liis  excellent  "  Chronological  Arrangement  of 
the  Scriptures,"  should  have  placed  the  second  chapter  of  the  First  Book  of  Samuel  after 
the  third,  and  thus  have  made  the  revelation  to  Samuel  prior  to  the  message  of  the  pro- 
phet, although  the  reverse  is  manifest  from  chap,  iii,  12. 

11 


162  THE  HEBREW  PEOPLE. 

to  Josephus,  about  twelve  years  of  age,  was  lying  in  the  sacred  tent, 
when  the  Lord  called  him  by  his  name ;  and  he,  thinking  it  was  Eli, 
as  no  other  person  was  present,  ran  to  the  high  priest  to  inquire  what 
he  wanted.  This  having  been  repeated,  Eli,  at  length,  supposing  that 
the  Lord  had  spoken  to  him,  told  him,  if  he  heard  the  voice  again, 
to  reply,  "Speak,  Lord;  for  thy  servant  heareth."  1  Sam.  iii,  9. 
He  obeyed,  and  the  Lord  repeated  to  him  the  threatening  which  he 
had  previously  denounced  against  the  house  of  Eli.  In  the  morn- 
ing, the  high  priest  inquired  of  Samuel  the  purport  of  the  communi- 
cation, and,  on  hearing  the  doom  of  his  family  repeated,  he  resign- 
edly said,  "  It  is  the  Lord :  let  him  do  what  seemeth  him  good." 
Verse  18. 

From  this  time  the  Lord  communicated  his  will  to  Samuel.  "  And 
Samuel  grew,  and  the  Lord  was  with  him,  and  did  let  none  of  his 
words  fall  to  the  ground.  And  all  Israel,  from  Dan  even  to  Beer- 
sheba,  knew  that  Samuel  was  established  to  be  a  prophet  of  the 
Lord.  And  the  Lord  appeared  again  in  Shiloh :  for  the  Lord  re- 
vealed himself  to  Samuel  in  Shiloh  by  the  word  of  the  Lord." 
Verses  19-21. 

As  the  judicial  administration  of  Samuel  stands  so  intimately 
connected  with  the  establishment  of  monarchy,  we  shall  reserve  our 
notice  of  its  proceedings  to  the  next  chapter. 

Although  the  divine  communications  made  to  the  young  prophet 
seemed  to  indicate  a  promise  of  better  days  for  Israel,  subsequent 
events  showed  that  the  chosen  people  of  the  Lord  had  not  yet  sunk 
into  the  lowest  depth  of  humiliation  and  distress. 

The  Philistines,  recovering  from  the  panic,  which  was  induced  by 
the  loss  they  sustained  at  the  death  of  Samson,  and  finding,  in  all 
probability,  that  their  authority  had  in  some  instances  been  ques- 
tioned, gathered  themselves  together  against  Israel.  The  descend- 
ants of  Jacob  still  possessed  spirit  enough  to  meet  their  foes  in  the 
field.  But  the  Philistines  prevailed,  and  Israel  fled  before  them. 
In  order,  if  possible,  to  repair  this  disaster,  they  sent  for  the  ark  of 
God  from  Shiloh,  which,  accompanied  by  Hophni  and  Phinehas,  was 
brought  to  the  camp,  and  received  by  the  people  with  acclamations 

of  joy- 
Intelligence  of  this  movement  spread  consternation  and  dismay 

among  the  Philistines.  They  remembered  the  mighty  works  which 
the  Lord  had  done  in  Egypt  and  in  the  wilderness,  and  they  trem- 
bled, lest  their  fate  should  be  similar.  Roused  by  this  danger, 
they  encouraged  themselves  to  the  most  desperate  efforts,  again 
attacked  the  army  of  Israel,  and  again  prevailed.  Sin  had  sepa- 
rated the  chosen  people  from  the  protecting  power  of  God.     Thirty 

11* 


THE  HEBREW  PEOPLE.  163 

thousand  Israelites  fell  dead  on  the  field,  Hophni  and  Phinehas 
were  slain,  and  the  ark  of  God  was  carried  into  captivity  by  the 
heathen. 

Information  of  this  terrible  calamity  was  brought  to  Eli,  as  he  sat 
by  the  way,  blind,  and  waiting  with  great  anxiety  the  issue  of  the 
contest.  When  he  heard  of  the  death  of  his  sons,  and  of  the  cap- 
ture of  the  ark,  "  he  fell  from  oif  the  seat  backward  by  the  side  of 
the  gate,  and  his  neck  brake,  and  he  died."  1  Sam.  iv,  18.  As  we 
shall  show  that  the  administration  of  Samuel  was  clearly  prepara- 
tive to  the  establishment  of  monarchy,  we  regard  this  adversity  as 
the  condition  to  which  Israel  had  been  gradually  sinking,  notwith- 
standing many  gracious  interpositions  of  Divine  Power,  throughout 
the  whole  period  of  their  residence  in  Canaan. 

This  (if  we  may  use  such  language)  was  the  result  of  the  grand 
experiment  of  the  theocracy.  God  having  delivered  the  descend- 
ants of  Jacob  out  of  Egyptian  bondage,  and  manifested  on  their 
behalf  in  the  wilderness  the  greatness  of  his  power,  brought  their 
children,  who  had  been  trained  up  under  the  constant  guidance  of 
his  presence,  and  fed  by  his  daily  miracles,  into  the  land  which  he 
had  promised  them.  Here  he  subdued  every  power  before  them, 
gave  them  the  high  places  of  the  land,  and  opened  up  to  them  a  ca- 
reer of  the  most  glorious  happiness  and  prosperity.  But  it  was  his 
purpose  that,  in  this  course,  their  piety  should  be  the  basis  of  their 
power.  He  avowed  himself  at  once  their  God  and  their  King,  en- 
joined obedience,  and  promised  unbounded  success.  But  they  were 
disobedient,  and  consequently  lost  the  blessings  of  his  covenant- 
mercy.  Instead,  therefore,  of  rising  up  under  the  plenary  influence 
of  divine  power,  and  displaying  to  all  the  nations  of  the  earth  a 
holy,  happy,  and  invincible  people,  who  derived  all  their  advan- 
tage and  glory,  not  from  human  prowess  and  political  institutions, 
but  from  the  faithfulness  and  truth  of  Jehovah,  we  find  them 
trampled  upon,  and  tyrannized  over,  by  the  vilest  tribes  of  man- 
kind. Joshua  had  fearful  forebodings  of  this  dire  result,  even  in 
his  day.  "Ye  cannot,"  said  he,  "serve  the  Lord:  for  he  is  a 
holy  God."  Joshua  xxiv,  19.  The  man  of  God  did  not  mean  to 
assert  the  absolute  impossibility  of  the  thing,  but  their  want  of 
moral  qualification  for  this  service.  Instead  of  rising  into  holi- 
ness, they  sank  into  idolatry ;  and  hence,  notwithstanding  repeated 
miraculous  interpositions,  they  are  found  at  length  in  slavish  sub- 
jection to  a  heathen  power, — the  ark  of  God's  covenant  in  a  heathen 
temple,  and  a  necessity  created  for  molding  their  political  constitu- 
tion into  another  form,  in  order  to  save  them  as  a  people  from 
total  ruin. 


164  THE  HEBREW  PEOPLE. 

It  will  now  be  necessary  to  give  a  chronological  arrangement  of 
the  events  reviewed  in  this  chapter : — 

B.C. 

The  Israelites  passed  the  Jordan 1568 

Termination  of  the  war,  first  division  of  lands,  and  setting  up 

of  the  tabernacle 7  years  1561 

Second  division  of  lands 

Death  of  Joshua  and  elders 18  —  1543 

Anarchy.    In  which  took  place  the  war  with  the  Benjamites, 

and  the  idolatry  of  Micah 2  —  1541 

FiEST  Servitude,  under  Cushan-rishathaim  8  —  1533 

Othniel,  judge 40  —  1493 

Second  Servitude,  under  the  Moabites 18  —  1475 

Ehud  and  Shamgar,  judges 80  —  1395 

Third  SER\^TUDE,  under  the  Canaanites 20  —  1375 

Deborah  and  Barak,  judges 40  —  1335 

Fourth  Servitude,  under  the  Midianites 7  —  1328 

Elimelech  and  Naomi  sojourn  in  the  land  of  Moab 

Gideon,  judge 40  —  •  1288 

Naomi  and  Ruth  return 

Abimelech 3  —  1285 

Tola 22  —  1263 

Jair 22  —  1241 

Fifth  Servitude,  under  the  Ammonites 18  —  1223 

Jephthah,  judge 6  —  1217 

Ibzan 7  —  1210 

Samson  bom 

Elon,  judge 10  —  1200 

Abdon 8  —  1192 

Sixth  Servitude,  under  the  Philistines 

Samuel  born  two  years  before  the  expiration  of  the  sixth  ser- 
vitude   

Samson  and  Eli,  judges  the  last  twenty  years  of  this  time 40  —  1152 

Eli,  judge  afterward 20  —  1132 

Seventh  Servitude,  or  anarchy 20  7  m.  1111 

Samuel,  judge 

When  Saul  was  anointed  king 12  —  1099 

468  7 

This  arrangement  accords  exactly  with  the  chronology  of  Jose- 
phus,  who  makes  it  five  hundi-ed  and  ninety-two  years  from  the  ex- 
odus to  the  building  of  Solomon's  temple,  which  is  thus  shown: — 

From  the  exodus  to  the  passing  over  Jordan 40  years. 

From  passing  the  Jordan  to  the  accession  of  Saul,  468  years  7  months 

current 469    — 

Reign  of  Saul 40    — 

David 40    — 

Solomon  before  the  temple  was  begun 3    — 

592  years. 

The  numbers,  as  they  stand  in  the  preceding  table,  not  only  accord 
with  Josephus,  but  also  with  the  entire  current  of  Scripture,  (except 
the  corrupted  text  of  1  Kings  vi,  1,)  and  agree  with  the  computation 


THE  HEBREW  PEOPLE.  165 

of  Jackson  down  to  the  time  when  Samuel  entered  upon  his  judicial 
course.  But  for  the  subsequent  dates,  as  they  are  given  above,  we 
are  indebted  to  the  profound  researches  of  Bishop  Russel,  who  sug- 
gested allowing  the  twelve  years  for  Samuel's  official  life  between 
the  twenty-one  years'  anarchy  and  the  accession  of  Saul,  and  thus 
relieved  the  subject  from  the  embarrassment  in  which  the  learned 
labors  of  Jackson  had  left  it. 

But  as  every  reader  of  Biblical  history  is  aware  that,  instead  of 
five  hundred  and  ninety-two  years.  Archbishop  Usher  assigns  to  this 
period  only  foui*  hundred  and  eighty  years,  in  accordance  with  the 
text  to  which  we  have  referred,  it  is  necessary  to  observe  that  the 
above  account  not  only  rests  on  the  authority  of  Josephus,  Clement 
of  Alexandria,  and  other  ancient  writers,  but  is  also  sustained  by  the 
general  scope  of  Holy  Scriptui-e.  St.  Paul,  for  instance,  states  that 
from  the  division  of  the  land  to  the  administration  of  Samuel  was 
four  hundred  and  fifty  years,  with  which  statement  our  table  exactly 
agrees,  while  it  frees  the  narrative  from  the  greatest  difficulties  to 
which  it  is  otherwise  exposed.  "  According  to  Usher,  Petavius,  Ca- 
pellus,  and  most  other  chronologers,  who  omit  the  seventh  servitude, 
and  the  twelve  years  of  Samuel's  judicature  prior  to  the  nomination 
of  Saul,  the  prophet  became  a  judge  at  thirteen ;  was  a  gray-headed 
man,  and  had  sons  fit  to  assist  him  in  his  office  before  he  was  twenty- 
three  ;  and,  finally,  died  at  an  advanced  age  about  the  time  he  com- 
pleted his  fiftieth  year !" — Russel's  Connexion,  vol.  i,  p.  153. 


166  THE  HEBREW  PEOPLE. 


CHAPTER  IV. 

THE  HISTORY  OF  THE  HEBREW   PEOPLE   FROM  THE  ESTABLISH- 
MENT OF  MONARCHY  TO  THE  DIVISION  OF  THE  KINGDOM. 

Samuel  recognized  as  a  Peophet — His  Administration  and  Efforts  to  instruct  and  im- 
prove the  People — The  miraculous  Rout  of  the  Philistines — Samuel  in  his  old  Age  as- 
sisted by  his  Sons — Their  Sin — The  Elders  ask  a  Kixg — The  Causes  of  this  Applica- 
tion— The  Request  is  granted,  and  Saul  anointed — Jabesh-Gilead  delivered — Saul  con- 
lirmed  in  the  Kingdom — War  with  the  Philistines — Saul's  Impatience  and  Transgres- 
sion— He  is  threatened — Heroism  and  Success  of  Jonathan — The  King  again  acts  un- 
wisely— Saul  commanded  to  destroy  the  Amalekites — He  is  victorious,  but  again  trans- 
gresses, and  is  assured  that  he  shall  he  deprived  of  the  Kingdom — David  privately 
anointed — Saul's  mental  Malady — He  is  relieved  by  David's  Music — David  made  the 
King's  Armor-bearer — War  -with  the  Philistines  renewed — Goliath's  Defiance — David 
kiUs  the  Giant — Saul,  jealous  of  David's  Fame,  persecutes  him — The  Friendship  of 
David  and  Jonathan — David  flies  to  the  Philistines — The  increasing  Distress  of  Saul — 
His  Death — The  Return  and  Accession  oe  David — David  anointed  King  of  Judah  in 
Hebron — Death  of  Ishbosheth — David  anointed  King  over  all  Israel — Jerusalem  taken 
and  made  the  Capital — Great  Success  of  David  in  all  his  military  Enterprises — The 
Kingdom  delivered  from  all  internal  Enemies — And  the  neighboring  States  subdued — 
David's  Sin  in  the  Case  of  Bathsheba  and  Uriah — His  Punishment  denounced — The 
Wickedness  of  Amnon — He  is  slain — Absalom  banished — But  afterward  pardoned — His 
Conspiracy — David  flies — Absalom  obtains  the  Capital — His  Conduct — He  is  slain — The 
Return  of  the  King — Rebellion  of  Sheba — The  Kingdom  saved  by  Joab — The  People 
numbered — The  consequent  Pestilence — The  last  Days  of  David — His  Death — The  State 
OF  THE  Hebrew  Kingdom  at  the  Close  of  David's  Reign — Accession  of  Solomon 
— Piety  and  Wisdom — He  begins  to  build  the  Temple — The  Greatness  of  the  Work — ^Its 
Enormous  expense — The  Fabric  completed  and  dedicated — Solomon's  commercial 
Policy — Palmyra — Baalbec — Extensive  inland  Ti-ade — Maritime  Commerce — Ophir — 
The  Queen  of  Sheba's  Visit — Solomon's  Riches — His  unbounded  Luxury  and  State — His 
numerous  Wives  and  Concubines — His  Apostasy — The  awful  Extent  of  his  Idolatries — 
Jeroboam  informed  by  a  Prophet  that  he  shall  reign  over  ten  Tribes — The  Death  of 
Solomon — And  Accession  of  Rehoboam — His  Folly — The  Division  of  the  Kingdoji — 
Brief  Review  of  the  Reign  of  Solomon — National  Consequences  of  his  Sin. 

It  lias  been  shown  in  the  preceding  pages,  that,  even  before  the 
death  of  Eli,  Samuel  was  established  as  a  prophet  of  God  in  Israel, 
and  that  he  was  recognized  as  such  from  Dan  to  Beersheba.  It  is 
also  probable  that  at  this  time  he  took  some  active  part  in  public  af- 
fairs ;  for  the  account  of  the  battle  of  Eben-ezer  is  introduced  Avith 
the  remark,  "  And  the  word  of  Samuel  came  to  all  Israel."  1  Sam. 
iv,  1.  After  that  calamitous  conflict,  the  ark  of  God,  which  was 
taken  by  the  Philistines,  was  carried  to  Ashdod,  and  placed  in  the 
temple  of  Dagon.  Here,  however,  it  was  soon  proved  that  the  defeat 
and  humihation  of  Israel  had  not  been  occasioned  by  any  want  of 
power,  or  lack  of  watchful  care,  on  the  part  of  Jehovah.  Having 
punished  the  wickedness  of  his  people,  he  now  interposed  to  main- 
tain liis  own  honor,  and  to  assert  his  Divine  supremacy.     The  sacred 


THE  HEBREW  PEOPLE.  167 

ark,  when  placed  in  the  idol  temple,  Avas  not  unaccompanied  by  the 
presence  and  power  of  Him  to  whose  service  it  had  been  consecrated. 
In  the  morning,  when  the  Philistines  came  early  to  the  sacred  place, 
probably  to  celebrate  the  praises  of  their  idol,  and  exult  over  the 
capture  of  the  ark,  lo,  Dagon  had  fallen  prostrate  before  the  ark. 
Supposing  this  might  have  been  accidental,  they  set  the  image  again 
in  his  place ;  but  their  hopes  were  vain :  when  they  returned  on  the 
morrow,  they  found  Dagon  fallen  again,  with  his  head  and  hands  cut 
off,  only  his  stump  being  left.  Nor  was  this  the  only  infliction  they 
were  doomed  to  suffer.  God  smote  the  men  of  Ashdod  with  a  sore 
disease ;  and  punished  them  so  severely,  as  to  lead  them  to  resolve 
that  the  ark  of  the  God  of  Israel  should  not  remain  with  them. 
Thence,  therefore,  it  was  taken  to  Gath.  Here,  also,  dire  affliction 
fell  upon  the  people,  which,  unable  to  bear,  they  hoped  to  avert  by 
taking  the  ark  to  Ekron.  But  the  inhabitants  of  this  city,  warned 
by  what  had  taken  place,  refused  to  receive  it,  saying,  "  They  have 
brought  about  the  ark  of  the  God  of  Israel  to  us,  to  slay  us  and  our 
people."  1  Sam.  v,  10.  This  deep  and  general  conviction  of  the  ir- 
resistible power  of  Jehovah  induced  a  serious  deliberation  on  the 
subject.  All  the  lords  of  the  Philistines  met  together,  and  ultimate- 
ly determined  to  send  back  the  ark  to  the  land  of  Israel.  This  was 
resolved  upon ;  for  they  said,  "  That  it  slay  us  not,  and  our  people : 
for  there  was  a  deadly  destruction  throughout  all  the  city ;  the  hand 
of  God  was  very  heavy  there."  Verse  11. 

Li  consequence  of  this  determination,  the  ark  was  sent  back  to  the 
Israelites,  after  it  had  been  with  the  Philistines  about  seven  months. 
The  manner  in  which  this  was  done  is  worthy  of  notice.  Smarting 
under  what  they  fully  believed  to  be  the  judicial  inflictions  of  the 
God  of  Israel,  the  Philistine  lords  decided  on  sending  a  trespass-of- 
fering with  the  ark,  in  humble  acknowledgment  of  their  sin  and  sub- 
jection, and  in  the  hope  that  their  plagues  woidd  be  removed.  But, 
while  this  was  very  carefully  done,  they  at  the  same  time  felt  an?dous 
to  have  fui'ther  proof  that  a  supernatural  power  attended  this  sacred 
ark ;  and  they  therefore  made  their  arrangements  for  its  removal 
with  great  caution  and  ingenuity.  Having  made  a  new  cart,  and 
placed  the  ark  with  the  trespass-offering  upon  it,  they  took  two  milch 
cows  which  had  never  previously  been  yoked,  and,  confining  their 
calves  at  home,  tied  them  to  the  cart,  and  left  them  to  take  their 
own  way.  The  result  afforded  a  complete  answer  to  all  their  doubts. 
In  defiance  of  all  the  instincts  of  their  nature,  these  untrained  ani- 
mals quietly  took  the  direct  way  toward  the  borders  of  Israel,  and, 
turning  neither  to  the  right  hand  nor  to  the  left,  they  tarried  not  un- 
til they  had  crossed  the  frontier,  and  safely  taken  the  ark  to  Beth- 


168  THE  HEBREW  PEOPLE. 

shemesh.  The  Israelites,  who  were  here  engaged  in  reaping  the 
Avheat-harvest,  when  they  saw  the  ark,  rejoiced  greatly,  and  sacrificed 
the  kine  as  a  burnt- offering  unto  the  Lord. 

Among  the  many  extraordinary  points  in  this  narrative,  it  is  to 
be  noted  that  Beth-shemesh  was  a  Levitical  town;  so  that  the  ark 
was  divinely  directed,  not  only  in  the  Hebrew  territory,  but  to  a  par- 
ticular place,  occupied  by  men  Avho  were  devoted  to  the  service  of 
the  sanctuary.  This  circumstance,  whilst  it  partially  accounts  for 
the  transgression  which  followed,  rendered  it  inexcusable.  The  men 
of  Beth-shemesh,  probably  anxious  to  know  whether  the  sacred 
contents  of  the  ark  still  remained,  dared  to  look  into  the  holy  chest ; 
w^hich  conduct  was  so  offensive  to  God,  that  he  cut  off  seventy  men 
with  sudden  death.  (See  Appendix,  note  49.)  Terrified  by  this  in- 
fliction, the  men  of  Beth-shemesh  sent  to  Kirjath-jearim,  saying, 
"  The  Philistines  have  brought  again  the  ark  of  the  Lord ;  come  ye 
down,  and  fetch  it  up  to  you."  1  Sam.  vi,  21.  This  request  was 
complied  with ;  and  the  sacred  chest  was  deposited  in  the  house  of 
Abinadab,  in  the  hill,  who  set  apart  his  son  to  keep  it. 

During  the  whole  of  this  period  the  Israelites  appear  to  have  re- 
mained in  a  state  of  inactivity,  as  respected  their  national  independ- 
ence ;  while  the  Philistines  had  been  so  humbled  and  terror-stricken 
by  the  judgment  which  had  fallen  upon  them  in  connection  with 
their  possession  of  the  ark,  that  they  appear  to  have  made  no  ag- 
gressive movement  of  importance  for  a  considerable  time. 

Throughout  this  season  of  fearful  religious  declension,  and  na- 
tional prostration  and  apathy,  Samuel  was  raised  up  to  take  the 
direction  of  public  affairs,  and  to  restore  unity  and  confidence  to  the 
Hebrew  nation.  As  a  prophet  of  God,  his  first  efforts  were  directed 
to  the  religious  instruction  and  reformation  of  the  people;  and, 
whilst  thus  occupied,  he  would  have  some  acquaintance  with  secular 
affairs,  from  being  called  to  adjust  differences,  and  to  arbitrate  in 
cases  of  dispute.  His  devoted  labors,  in  connection  with  the  sub- 
jection and  adversity  to  which  the  Israelites  were  exposed,  induced 
a  general  desire  for  a  better  state  of  things :  this  feeling  gradually 
acquired  strength,  until  at  length  we  are  told,  the  people  "  lamented 
after  the  Lord."  1  Sam.  vii,  2.  Samuel  took  advantage  of  this  dis- 
position of  the  public  mind,  and  earnestly  exhorted  them,  as  a  test 
and  proof  of  their  sincerity,  to  cleanse  themselves  from  the  pollu- 
tions of  Baal  and  Ashtaroth,  and  to  give  themselves  fully  to  the 
service  of  the  Lord.  He  then  commanded  them  to  gather  all  Israel 
to  him  at  Mizpeh.  Here  the  people  met  and  confessed  their  sin,  and 
fasted,  and  submitted  themselves  unto  Samuel,  who  then  entered 
fully  upon  the  duties  of  his  ofiice  as  the  acknowledged  judge  of  Israel. 


THE   HEBREW   PEOPLE.  169 

But  this  movement  Avas  too  pviblic  and  important  to  escape  the 
vigilance  of  the  PliiHstine  lords.  Either  regarding  this  assembly  as 
convoked  for  the  pm^pose  of  fostering  national  objects,  and  of  devis- 
ing plans  for  the  attainment  of  independence,  which  they  were  de- 
termined to  crush ;  or  as  affording  an  opportunity  of  still  further 
humbling  the  Hebrews,  these  tyrant  rulers  collected  their  forces,  and 
marched  an  army  against  the  Israelites  at  Mizpeh.  The  sons  of 
Jacob  were  neither  armed  nor  organized  for  war ;  their  meeting  had 
a  design  and  character  of  a  very  different  kind.  When,  therefore, 
they  saw  the  approach  of  the  Philistine  host,  they  neither  dared  to 
meet  them  in  battle,  nor  abandoned  themselves  to  despair;  they 
took  the  course  always  open  to  the  house  of  Israel :  they  entreated 
Samuel  to  pray  unto  the  Lord  for  them.  The  prophet  complied, 
and  proceeded  to  oflFer  a  burnt- offering,  when  the  Philistines  drew 
near  in  hostile  array.  But  the  prayer  was  heard :  Jehovah  inter- 
posed on  behalf  of  his  people,  and  thundered  from  heaven  in  a  man- 
ner so  terrible,  that  the  Philistines,  overwhelmed  with  terror  and 
alarm,  fled  in  confusion ;  the  Israelites,  availing  themselves  of  the 
advantage,  pursued  their  enemies,  and  smote  them,  and  recovered 
possession  of  several  cities  which  the  Philistines  had  previously 
taken  from  Israel  and  retained.  So  decisive  and  complete  was  this 
triumph  of  Israel  over  their  haughty  foes,  that  we  are  told,  "  The 
Philistines  were  subdued,  and  they  came  no  more  into  the  coast  of 
Israel :  and  the  hand  of  the  Lord  was  against  the  Philistines  all  the 
days  of  Samuel."  1  Sam.  vii,  13.  (See  Appendix,  note  50.) 

The  character  of  Samuel  in  his  judicial  capacity,  and  the  course 
of  his  public  life,  while  perfectly  consistent  with  his  education  and 
profession  as  a  prophet,  were,  nevertheless,  in  remarkable  contrast 
to  the  conduct  of  those  who  had  preceded  him  as  judges  of  Israel. 
These  had  generally  distinguished  themselves  by  some  act  of  indi- 
vidual heroism,  or  military  prowess,  by  which  the  power  of  the  ene- 
mies of  Israel  was  broken,  and  Hebrew  liberty  and  independence 
obtained.  But  in  the  case  of  Samuel  nothing  of  this  kind  is 
found.  He  appears  to  have  directed  his  attention  principally  to  the 
moral  and  religious  elevation  of  the  people.  His  first  care  was  to 
repress  disorder,  to  punish  crime,  and  enforce  an  obedience  to  the 
law.  For  this  purpose  "  he  Avent  from  year  to  year  in  circuit  to 
Bethel,  and  Gilgal,  and  Mizpeh,  and  judged  Israel  in  all  these 
places,"  1  Sam.  vii,  16 ;  returning  to  his  own  residence  at  Ramah, 
where  he  heard  causes,  and  administered  justice.  (See  Appendix, 
note  51.) 

Samuel  also  endeavored  to  give  the  people  efficient  instruction. 
This  he  did  by  providing  for  the  education  of  their  teachers.     The 


170  THE  HEBKEW  PEOPLE. 

schools  of  the  prophets,  either  originated  or  revived  by  him,  gi'eatly 
contributed  to  this  important  object.  By  this  means  the  law  of  God 
became  more  generally  known,  and  a  decided  improvement  in  the 
spirit  and  practice  of  the  people  was  the  result.  (See  Appendix, 
note  52.) 

But  as  Samuel  increased  in  years,  his  official  labors  became  too 
great  for  his  failing  strength ;  and  he  availed  liimself  of  the  aid  of 
his  sons  in  their  performance.  But  if  they  did  not  sin  so  fearfully 
as  the  sons  of  Eli,  they  did  not  follow  in  the  steps  of  their  upright 
and  pious  father ;  they  "  turned  aside  after  lucre,  and  took  bribes, 
and  perverted  judgment."  1  Sam.  viii,  3.  This  delinquency  was 
the  primary  cause  of  a  total  change  in  the  government  of  the 
Hebrew  people.  As  Samuel  was  old,  this  conduct  of  his  sons  led 
the  elders  of  Israel  to  consider  the  dangers  and  exigencies  of  the 
state.  In  these  peculiar  circumstances  they  saw  that,  with  the 
death  of  Samuel,  they  would  be  deprived  of  all  the  efficiency  and  in- 
tegrity of  the  government;  and,  having  carefully  considered  the 
whole  case,  and  matured  their  plan,  they  went  to  Samuel,  and  de- 
sired him  to  appoint  a  king  over  them.  (See  Appendix,  note  53.) 

The  aged  prophet  was  much  grieved  at  this  request ;  he  saw  that 
it  was  a  reflection  upon  himself,  and,  to  a  great  extent,  a  formal  re- 
jection of  the  theocracy.  But  although  displeased  and  grieved, 
Samuel  acted  as  became  his  character  and  profession :  he  "  prayed 
unto  the  Lord ;"  and  the  Lord  heard  and  answered.  The  prophet 
was  commanded  to  accede  to  the  request ;  but  he  was  at  the  same 
time  instructed  to  inform  the  people,  that  this  application  Avas  a 
proof  of  their  unfaithfulness,  and  would  lead  to  a  great  alteration  in 
the  manners  and  condition  of  society,  as  the  state  of  the  sovereign 
would  necessarily  subject  them,  and  their  sons,  and  their  daughters, 
to  servitude.  Yet  all  this  did  not  alter  their  pm-pose ;  and  they 
were  dismissed  to  their  homes,  expecting  the  early  appointment  of 
a  sovereign  over  the  tribes  of  Israel. 

Nor  were  these  expectations  disappointed.  The  person  first 
raised  to  this  high  office  by  the  express  direction  of  Jehovah  was 
Saul,  a  young  man  of  the  tribe  of  Benjamin.  In  stature  he  was 
considerably  higher  than  any  other  man  in  Israel.  Neither  his  tribe 
nor  family  was  of  such  consequence  as  to  give  him  any  claim  to 
distinction :  his  appointment,  therefore,  by  the  special  election  of 
Heaven,  was  calculated  to  allay,  rather  than  foster,  those  emulations 
and  jealousies  which  might  have  been  called  forth  had  a  prince  of 
the  powerful  tribe  of  Judah  or  of  Ephraim  been  first  invested  with 
supreme  power. 

The  manner  in  which  this  demand  was  made,  and  the  motives 


THE  HEBREW  PEOPLE.  171 

wMch  led  to  it,  will,  if  fairly  considered,  cast  some  light  upon  the 
social  and  political  condition  of  the  Israelites  at  this  time.  This 
great  change  in  the  government  of  the  Hebrews  was  not  effected  by 
any  violent  revolution.  It  was  not  demanded  by,  or  conceded  to, 
any  public  clamor.  It  was  called  for  by  the  legitimate  leaders  of 
the  people :  "  All  the  elders  of  Israel  gathered  themselves  together, 
and  came  to  Samuel  unto  Ramah,  and  said  unto  him.  Behold,  thou 
art  old,  and  thy  sons  walk  not  in  thy  ways :  now  make  us  a  king  to 
judge  us  like  all  the  nations."  1  Sam.  viii,  4,  5.  Here  is  no  tumult, 
no  insubordination,  no  want  of  deference  or  respect  to  Samuel.  If 
we  look  only  to  the  terms  of  the  application,  it  might  be  supposed 
that  the  elders  fully  estimated  and  approved  the  divinely  purposed 
plan  of  a  theocracy,  but  at  the  same  time  saw  that  the  state  of  the 
people,  both  in  a  religious  and  social  point  of  view,  was  utterly  in- 
adequate to  carry  out  in  practice  a  political  constitution  which 
required  constant  faith  in  God,  and  unreserved  devotedness  to  his 
service ;  and  which  made  this  piety  the  bond  of  national  confedera- 
tion, and  the  spirit  of  every  great  national  purpose  and  action. 
But  when  we  look  beyond  the  manner  in  which  the  demand  was 
made,  and  see  how  it  was  persisted  in  when  it  was  declared  to  imply 
a  rejection  of  God,  then  it  appears  that,  respectful  and  decorous  as 
was  the  conduct  of  these  men,  even  they  possessed  neither  the  faith 
nor  obedience  requisite  to  a  clear  apprehension  of  the  nature  of  the 
theocracy,  or  a  practical  conformity  to  its  requirements. 

Thus,  although  the  misconduct  of  Samuel's  sons  appears  as  the 
primary  cause  of  this  change  in  the  government ;  and  this  united 
request  of  the  elders,  as  the  means  by  which  it  was  secm'ed ;  when 
we  carefully  review  the  whole  matter,  and  especially  the  judgment 
of  the  Lord  on  the  subject  of  the  demand,  (1  Sam.  viii,  7,  8,)  and 
the  pertinacious  reply  of  the  elders,  (verses  19,  20,)  it  is  evident 
that  the  real  cause  of  this  movement  lay  in  the  unfaithfulness  of  the 
Hebrew  mind,  and  that  a  king  was  given  them,  although  it  was  an 
infringement  of  the  divine  plan,  because  a  monarchical  government 
was,  under  all  circumstances,  the  nearest  approach  to  it  which  the 
existing  state  of  religion  among  the  Hebrews  rendered  practicable. 

Nor  is  it  a  matter  of  wonder  that  the  population  at  large  are  not 
found  foremost  in  making  this  request.  It  is  scarcely  possible,  in 
any  age  or  country,  to  find  a  people  living  in  more  perfect  freedom 
than  the  Israelites,  from  the  time  of  their  entrance  into  Canaan  to 
the  establishment  of  monarchy.  The  only  oppression  to  which  they 
had  been  subjected  was  that  of  the  princes  of  the  neighboring  tribes, 
who  were  permitted  to  tyrannize  over  them  as  a  punishment  for  their 
sin.     The  social  and  political  evils  of  this  period  were  individual 


It2  THE  HEBREW  PEOPLE. 

licentiousness  and  the  absence  of  national  unity ;  and  these  arose,  not 
from  any  defect  in  the  system  of  government,  but  from  the  faithless- 
ness of  the  people.  The  sacred  narrative  repeatedly  informs  us, 
that  "  every  man  did  that  -which  was  right  in  his  own  eyes."  The 
wholesome  restraints  of  law  and  government  were  wanting ;  and  why? 
Not  because  ample  provision  had  not  been  made  for  this  purpose, 
but  because,  God  being  their  King,  the  principle  of  subjection  and 
obedience  was  religion,  and  the  people  generally  were  irreligious. 
They  were  not  faithful  to  God ;  they  did,  therefore,  not  what  he  had 
commanded,  but  what  they  severally  regarded  as  right  or  suitable ; 
and,  consequently,  great  disorder  and  licentiousness  prevailed.  The 
same  cause  produced  national  disunion  and  consequent  weakness. 
The  system  of  polity  established  by  Moses  presented  Jehovah  as 
the  centre  and  bond  of  union,  which  was  intended  to  associate  all 
the  tribes  of  Israel  into  one  brotherhood,  one  compact  body  politic. 
And  while  the  spirit  and  genius  of  that  economy  were  apprehended 
and  obeyed,  by  a  sincere  and  practical  devotedness  to  the  revealed 
will  of  Jehovah,  this  was  done.  But  when  Baal  was  worshiped  by 
one  section  of  the  people,  Ashtaroth  by  another,  and  a  cold  and  for- 
mal recognition  of  Jehovah  scarcely  maintained ;  then,  as  there  was 
no  political  head  acknowledged,  and  no  bond  of  union  between  the 
tribes  exercising  effective  influence,  Israel  existed  only  as  separate 
and  isolated  families ;  feeble  from  their  disunion,  and  utterly  une- 
qual to  national  purpose  or  action.  Hence,  although  the  elders  saw 
that  the  establishment  of  monarchy  Avould  limit  their  power,  and 
give  them  a  master,  they  deliberately  and  unanimously  chose  this  as  . 
the  only  means  of  maintaining  a  national  existence,  and  of  prevent- 
ing the  several  sections  of  the  Hebrew  family  from  falling  a  prey  to 
the  heathen  tribes  by  which  they  were  surrounded. 

The  appointment  of  the  first  sovereign  was  made  in  a  manner 
which  proved  the  election  to  be  divine.  It  is  not  necessary  to  de- 
tail the  circumstances  which  first  brought  Saul  into  the  presence  of 
Samuel.  But  the  day  before  this  meeting,  the  Lord  told  the  pro- 
phet that  he  would  send  him  "  a  man  out  of  the  land  of  Benjamin ;" 
adding,  "  Thou  shalt  anoint  him  to  be  captain  over  my  people  Is- 
rael." Samuel  obeyed  ;  and  on  the  following  day,  having  hospitably 
received  Saul,  and  entertained  him  with  every  mark  of  distinction, 
he  at  length  took  him  apart,  and  anointed  him  with  oil,  saying, 
"  The  Lord  hath  anointed  thee  to  be  captain  over  his  inheritance." 
1  Sam.  X,  1.  God  was  pleased  to  sustain  this  vocation,  by  adding 
to  the  natural  endowments  of  Saul  further  qualifications  for  his  new 
dignity,  which  were  wrought  in  him  by  the  special  influence  of  the 
Holy  Spirit.     The  fact  of  Samuel's  anointing  Saul  before  he  had 


THE  HEBREW  PEOPLE.  173 

received  any  command  to  make  his  appointment  public,  showed  the 
strength  of  his  faith,  and  proves  that  the  entire  transaction  was  mi- 
der  the  direction  of  God.  If,  as  has  been  sometimes  profanely 
alleged,  Samuel  appointed  Saul  to  the  sovereignty  in  the  hope  that 
he  would  be  subservient  to  him,  and  set  him  aside  when  he  found 
him  intractable ;  then  the  prophet  would  certainly  in  the  first  in- 
stance have  taken  measures  for  recommending  him  to  the  favorable 
notice  of  the  people.  But  here  the  opposite  course  is  adopted :  the 
son  of  Kish  is  first  privately  anointed,  and  afterward  elected  by  lot 
from  all  the  tribes  :  a  course  which  proves  the  faith  and  integrity  of 
the  prophet,  and  shows  that  Saul  owed  his  elevation  to  divine  selec- 
tion alone. 

This  was  the  course  adopted.  Samuel  assembled  all  Israel  to 
meet  him  at  Mizpeh;  and,  having  briefly  recounted  the  Lord's  mercy 
in  delivering  them  from  Egypt,  he  reminded  them  that  in  demanding 
a  king  they  had  rejected  the  Lord,  who  had  himself  saved  them  out 
of  all  their  adversities  and  tribulations.  He  then  called  them  to 
present  themselves  before  the  Lord  by  their  tribes ;  when,  on  the 
application  of  the  lot,  the  tribe  of  Benjamin  was  taken.  And  after- 
ward in  a  similar  manner  the  family  of  Matri,  and  Saul  the  son  of 
Kish,  were  selected.  Samuel  then  presented  the  sovereign  elect  to 
the  people,  and  they  shouted,  "  May  the  king  live  !"*  The  prophet, 
having  recorded  these  public  transactions  in  a  book,  which  he  laid 
up  before  the  Lord,  dismissed  the  assembly,  and  sent  the  people  to 
their  homes.  It  does  not  appear  that  on  this  occasion  any  arrange- 
ment was  made  for  supporting  the  regal  dignity,  or  for  defining  the 
authority  of  the  monarch :  nor  did  these  proceedings  command  uni- 
versal approval.  Some  sons  of  Belial  sneeringly  said,  "  How  shall 
this  man  save  us  ?  And  they  despised  him,  and  brought  him  no 
presents."  1  Sam.  x,  27.  This  conduct  appears,  however,  to  have 
been  an  exception  to  the  prevailing  feeling  of  the  people,  who  gene- 
rally approved  of  this  compliance  with  their  wishes ;  while  others, 
"  whose  hearts  Grod  had  touched,"  loved  the  sovereign,  and  followed 
him,  and  thus  formed  a  kind  of  volunteer  body-guard.  Verse  26. 

The  first  event  which  called  Saul  to  exercise  the  functions  of  his 
new  and  elevated  dignity,  was  the  invasion  of  Israel  by  the  Ammon- 
ites, under  their  king  Nahash.  It  seems  that  this  invasion  was  pre- 
viously threatened,  or  had  been  some  time  in  progress ;  for  it  is 
referred  to  as  one  of  the  principal  causes  which  led  the  elders  at 
this  time  to  demand  a  king.  1  Sam.  xii,  12.     This  aggression,  made 

*The  authorized  rendering  of  "God  save  the  king,"  much  as  it  has  been  quoted  and 
used,  is  no  translation  of  the  original,  and  is,  in  fact,  entirely  unsanctioned  by  the  He- 
brew text. 


174  THE  HEBREW  PEOPLE. 

by  a  people  occupying  tlie  eastei-n  frontier  of  the  land  of  Israel, 
"vvould  necessarily,  in  the  first  instance,  affect  the  trans -j or danic 
tribes.  Of  these  territories  Nahash  selected  Gilead;  and  as  the  in- 
habitants of  this  city  found  themselves  unable  to  resist  him,  they 
offered  to  submit  and  serve  him.  But  the  cruel  and  haughty  Am- 
monite refused  to  receive  any  submission,  except  the  inhabitants 
would  consent  to  be  deprived  of  their  right  eyes  ;  an  infliction  which 
he  would  avowedly  regard  as  "  a  reproach  upon  all  Israel."  1  Sam. 
xi,  2.  (See  Appendix,  note  54.)  The  men  of  Jabesh- Gilead  pro- 
mised to  submit  even  to  these  conditions,  unless  they  were  relieved 
in  seven  days.  Meanwhile  they  sent  messengers  to  all  the  coasts 
of  Israel,  imploring  assistance.  When  tliis  information  reached  Gi- 
beah,  Saul  (Avho  had  returned  to  his  agricultural  pursuits)  was  in 
the  field  attending  to  his  flocks.  On  coming  in,  he  found  the  people 
weeping  at  the  distressing  information  which  they  had  received. 
While  he  listened  to  the  sad  account,  the  Spirit  of  the  Lord  fell  upon 
him,  and  he  instantly  sent  an  urgent  message  to  all  Israel  to  come 
with  him  to  the  war.  Tliis  demand  was  so  promptly  and  generally 
obeyed,  that  he  found  himself  at  the  head  of  a  gTcat  army  in  time  to 
afford  the  requisite  aid  to  the  men  of  Jabesh- Gilead.  Inexperienced 
in  war  as  the  new  king  was  at  this  time,  he  showed,  by  the  manner 
in  which  he  directed  the  attack  on  the  host  of  the  Ammonites,  that 
he  lacked  neither  skill  nor  courage.  He  informed  his  distressed 
brethi'en  that  they  should  on  the  morrow  have  help ;  and  they  sent 
a  message  to  the  king  of  the  Ammonites,  which  thi-ew  him  off  his 
guard ;  while  Saul,  dividing  his  men  into  three  companies,  fell  upon 
the  enemy  by  sm-prise,  and  completely  defeated  and  destroyed  them. 

Elevated  and  flushed  with  this  great  victory,  the  friends  of  Saul 
demanded  that  the  men  who  despised  him  on  his  accession  should 
be  put  to  death.  But  the  king  most  discreetly  refused,  declaring 
that,  as  the  Lord  had  saved  Israel,  no  man's  life  should  be  taken 
away.     And  all  Israel  rejoiced  very  greatly. 

Samuel,  who  had  accompanied  this  expedition,  and  who  was  not 
only  an  eye-witness  of  Saul's  prudence  and  valor,  but  also  saw  that  he 
had  discretion  enough  to  overlook  the  indignities  which  had  been 
offered  unto  him  when  he  was  elected  to  the  sovereignty,  and  that 
he,  at  the  same  time,  possessed  sufficient  wisdom  and  moderation 
to  pardon  this  conduct  when  flushed  Avith  victory,  proposed  that  all 
Israel  should  repair  to  Gilgal,  and  confirm  Saul  in  possession  of  the 
kingdom.  This  spot  was  regarded  as  sacred.  It  was  the  fii^st  rest- 
ing-place of  the  ark  after  passing  Jordan,  and  was  the  site  on  which 
Israel  anew  covenanted  to  serve  Jehovah.  Here,  again,  we  are  told, 
"  they  made  Saul  king."  1  Sam.  xi,  15.     Josephus  says  that  Samuel 


THE  HEBREW  PEOPLE.  175 

here  anointed  Saul  a  second  time :  nor  does  this  appear  at  all  im- 
probable, though  the  circumstance  is  not  mentioned  in  the  Hebrew 
text ;  for  the  first  anointing  was  a  private  transaction,  and  he  was 
not  anointed  when  elected  by  lot.  It  is  remarkable  that  we  find  the 
same  double  anointing  in  the  case  of  David.  (See  1  Sam.  xvi,  13 ; 
2  Sam.  V,  3.  Appendix,  note  55.) 

From  this  time,  therefore,  Saul  may  be  regarded  as  the  recog- 
nized sovereign  of  Israel.  Soon  after  his  public  inauguration,  Sa- 
muel called  a  solemn  assembly  of  the  people ;  and  when  he  appealed 
unto  them,  they  fully  exonerated  him  from  all  charge  of  blame  in 
his  public  administration,  and  testified  their  conviction  of  the  purity 
and  integrity  of  his  conduct.  Having  proved  his  Divine  commission 
by  a  miraculous  thunder,  he  earnestly  exhorted  them  to  follow  the 
Lord  with  all  their  heart,  and  to  serve  Him ;  assuring  them  that  the 
prosperity  of  their  country  entirely  depended  upon  their  fidelity, 
and  that  apostasy  would  certainly  involve  them  and  their  king  in 
destruction.  The  address  of  Samuel  on  this  occasion  was  evidently 
designed  to  remove  from  the  public  mind  any  idea,  that  the  new 
political  arrangement  which  had  been  made  could  save  the  kingdom, 
apart  from  the  presence  and  blessing  of  Jehovah. 

After  Saul  had  reigned  two  years,  he  collected  a  force  of  three 
thousand  men,  and  attacked  a  garrison  which  the  Philistines  had 
established  in  Geber.  The  tyranny  which  this  nation  then  exer- 
cised over  those  tribes  of  Israel  which  lay  contiguous  to  their  bor- 
ders, equally  indicated  their  cruelty,  severity,  pride,  and  overbearing 
character.  As  a  proof  of  this,  lest  the  Hebrews  should  arm  them- 
selves, the  Philistines  would  not  allow  them  to  have  any  smith 
among  them.  Every  man,  therefore,  was  obliged  to  go  down  to  the 
Philistines  to  have  his  iron  agricultural  instruments  made  or  re- 
paired ;  and  the  garrisons  of  which  we  read  were  probably  established 
to  enforce  this  political  severity.  The  aggression  of  Saul  roused 
the  indignation  of  their  enemies,  and  they  gathered  together  an  im- 
mense army,  with  which  they  invaded  Israel.  Saul  also  blew  the 
trumpet,  and  his  people  assembled  at  Gilgal ;  but  the  host  of  the 
Philistines  was  so  overwhelming  in  numbers,  and  so  superior  in 
equipment,  that  the  Hebrews  shrank  from  the  contest,  and  hid 
themselves  in  caves  and  pits,  until  the  king  was  left  with  only  six 
hundred  followers.  When  this  movement  was  planned,  Samuel  had 
promised  to  come  to  Saul  in  seven  days.  The  seventh  day  had 
arrived,  when  Saul  found  himself  in  these  circumstances,  with  an 
immense  host  opposed  to  him,  and  supported  by  only  a  handful  of 
men.  This  was  an  occasion  when  his  faith  and  obedience  were  put 
to  a  very  severe  trial;  and  they  unhappily  failed:  for,  instead  of 


176  THE  HEBREW  PEOPLE, 

trusting  in  Jehovah,  who,  he  knew,  could  save  by  many  or  few,  as 
it  pleased  him,  and  waiting  the  full  time  for  the  aid  and  counsel  of 
the  prophet  of  the  Most  High,  he  hastily  rushed  into  engagements 
which  were  beyond  his  province.  Excited  by  the  pressure  of  im- 
pending danger,  and  impatient  at  the  delay  of  Samuel,  although  the 
time  mentioned  by  the  prophet  had  not  fully  elapsed,  he  proceeded 
to  offer  sacrifices  himself;  but  before  he  had  completed  these  sacred 
rites,  Samuel  arrived,  rebuked  his  foolish  conduct,  and  told  him  that 
the  Lord,  who  would  have  confirmed  the  kingdom  to  him  if  he  had 
been  obedient,  had  now  determined  that  it  should  not  continue  in 
liis  family.  After  the  communication  of  these  melancholy  tidings, 
Samuel  departed.  The  Hebrew  text,  as  given  in  our  authorized 
translation,  makes  the  prophet  go  up  to  Gibeah ;  but  this  is  certainly 
incorrect,  and  some  words  which  have  been  preserved  in  the  Sep- 
tuagint  give  us  the  true  sense  of  the  narrative.  Samuel  returned  to 
Ramah ;  and  Saul,  accompanied  with  about  six  hundred  men,  re- 
mained at  Gibeah,  watching  the  motions  of  the  enemy. 

The  Philistines,  Avith  a  great  army,  were  encamped  at  Michmash ; 
and,  holding  the  Hebrew  band  in  supreme  contempt,  they  sent  out 
divisions  of  their  army  by  three  different  ways,  to  spoil  and  lay 
waste  the  country.  This  Saul  had  the  mortification  of  seeing,  al- 
though he  had  no  power  to  prevent  it.  But  at  this  crisis  the  Lord 
wrought  a  great  deliverance  for  Israel  by  means  of  Jonathan,  Saul's 
son,  in  a  manner  Avhich  clearly  showed  that  the  defense  of  Israel 
depended  not  on  the  multitude  of  her  warriors.  This  young  man, 
full  of  faith  in  God,  proposed  to  his  armor-bearer  that  they  should 
go  over  and  attack  the  garrison  of  the  Philistines :  he  consenting, 
they  did  so  in  open  day,  their  enemies  in  derision  inviting  them  to 
advance.  Having  gained  the  summit  of  the  rock,  these  two  men 
threw  themselves  on  the  first  body  of  foes  they  met,  and  the  Lord 
marvelously  helped  them ;  for  while  they  slew,  there  went  a  trem- 
bling throughout  the  hosts,  and  the  earth  quaked,  and  the  Philistines 
in  their  haste  and  confusion  killed  and  trampled  upon  each  other. 
This  being  observed  by  Saul,  he  led  on  his  force  to  the  attack ;  all 
the  people  also  joined  in  the  pursuit,  and  Israel  was  saved  that  day 
with  a  gi'eat  deliverance.  The  rout  and  ruin  of  the  Philistine  army 
were  complete. 

Yet,  in  the  midst  of  this  great  success,  Saul  again  displayed  hasti- 
ness and  want  of  judgment.  In  his  anxiety  to  complete  the  ruin  of 
his  enemies,  he  adjured  all  the  people,  pronouncing  a  curse  upon 
any  who  stayed  to  taste  food  before  the  evening.  The  evil  conse- 
quences of  this  rash  proceeding  were  twofold.  The  people,  being 
thus  faint  with  exertion,  rushed  hastily  on  the  animals  which  were 


.J 


THE  HEBREW  PEOPLE.  177 

near,  slew  them,  and  sinned  in  eating  the  flesh  with  the  blood ;  while 
Jonathan,  who  had  not  heard  his  father's  imprecation,  but  had  eaten 
a  little  honey,  was  condemned  to  die  for  this  involuntary  disobedi- 
ence. He  was,  however,  saved  from  his  father's  judgment  by  the 
united  determination  of  the  people,  that  the  instrument  of  their  de- 
liverance should  not  thus  perish  :  "  So  the  people  rescued  Jonathan, 
that  he  died  not."  1  Sam.  xiv,  45. 

Saul  followed  up  this  success  by  recovering  the  possessions  which 
the  Philistines  had  wrested  from  Israel.  He  also  fought  against  the 
various  enemies  that  had  alternately  harassed  the  Israelites.  JNIoab, 
Ammon,  Edom,  and  other  States,  were  successively  chastised ;  and 
wherever  he  tm'ned  his  arms  he  prospered. 

In  the  course  of  this  successful  career  the  king  received,  through 
Samuel,  a  special  command  from  the  Lord  to  carry  into  eflfect  the 
Divine  denunciation  against  the  Amalekites.  This  injunction  was 
given  in  the  most  expHcit  terms.  He  was  to  destroy  them  without 
any  exception  or  reserve :  he  was  not  even  to  take  any  spoil  of  liv- 
ing creatures ;  oxen,  sheep,  camels,  and  asses  were  all  to  be  slaugh- 
tered. Saul  proceeded  to  the  work  assigned,  and  was  completely 
successful;  but  having  conquered,  he  again  disobeyed  the  Divine 
command,  in  that  he  preserved  Agag  the  king  of  the  Amalekites 
alive,  and  brought  home  the  best  of  the  cattle  which  had  been  found 
as  spoil. 

On  his  return,  Samuel  went  down  to  Gilgal  to  meet  him,  charged 
•with  a  message  of  judgment  from  God  to  the  disobedient  king.  The 
Lord  had  revealed  to  the  prophet  a  knowledge  of  what  had  taken 
place,  and  the  doom  which  awaited  the  transgressor.  On  meeting 
Saul,  and  hearing  from  his  own  lips  a  statement  of  the  case,  Samuel, 
in  a  speech,  brief,  but  full  of  power,  pointed  out  his  sin  and  his  pu- 
nishment. Saul  endeavored  in  vain  to  excuse  himself:  the  prophet 
reiterated  his  destiny :  "  The  Lord  hath  rent  the  kingdom  of  Israel 
from  thee  this  day."  1  Sam.  xv,  28.  Having  commanded  the  im- 
mediate execution  of  Agag,  Samuel  returned  to  his  house  at  Ra- 
mah ;  and,  although  he  deeply  deplored  the  conduct  and  punishment 
of  Saul,  he  saw  him  no  more. 

The  next  event  of  importance  in  this  history  is  the  Divine  ap- 
pointment of  a  successor  to  Saul,  in  the  government  of  Israel, 
"  The  Lord  said  unto  Samuel,  How  long  wilt  thou  mourn  for  Saul, 
seeing  I  have  rejected  him  from  reigning  over  Israel  ?  Fill  thine 
horn  with  oil,  and  go,  I  Avill  send  thee  to  Jesse  the  Bethlehemite  : 
for  I  have  provided  me  a  king  among  his  sons.  And  Samuel  said, 
How  can  I  go  ?  If  Saul  hear  it,  he  will  kill  me."  1  Sam.  xvi,  1,  2. 
This  objection  was,  however,  overruled,  and  Samuel  went.    Haying 

]2 


178  THE  HEBREW  PEOPLE. 

arrived  at  the  house  of  Jesse,  and  called  for  his  sons,  Eliab  the 
eldest  being  presented  to  him,  the  prophet  was  much  pleased  with 
his  noble  form  and  fine  countenance,  and  doubted  not  that  he  was 
the  prince  elect.  The  Lord,  however,  reminded  him  that  he  saw 
not  as  man  seeth, — that  this  was  not  the  person.  All  the  other  sons 
of  Jesse,  except  the  youngest,  passed  in  succession  before  the  pro- 
phet, with  the  same  result :  at  length  David,  the  youngest,  having 
been  sent  for,  "  the  Lord  said.  Arise,  anoint  him :  for  this  is  he." 
Verse  12.  "  So  Samuel  anointed  him,  in  the  midst  of  all  his  bre- 
thren." The  sacred  historian  adds,  "  And  the  Spirit  of  the  Lord 
came  upon  David  from  that  day  forward."  Verse  13. 

When  God  called  men  to  important  ofiices  in  the  government  of 
his  people,  he  endowed  them  with  corresponding  gifts  by  the  influ- 
ence of  the  Holy  Ghost.  Not  that  this  constrained  their  actions,  or 
overruled  their  free  agency  :  it  was  simply  intended  and  designed  to 
enable  them  to  act  more  worthily  of  their  vocation  than  they  could 
do  under  the  mere  impulse  of  their  natural  powers. 

But  while  David  was  the  subject  of  this  blessed  inspiration,  a 
very  melancholy  reverse  was  gathering  over  Saul.  "  The  Spirit 
of  the  Lord  departed  from  him,  and  an  evil  spirit  from  the 
Lord  troubled  him."  Verse  14.  It  may  not  be  possible  for 
us  now  to  apprehend  to  its  full  extent  the  condition  of  the 
imhappy  monarch.  These  words  seem  to  teach,  that  the  special 
influences  of  the  Holy  Spirit,  which  were  given  to  him  when  he  was 
called  to  the  tlurone,  were  now  taken  away ;  and  perhaps  Satan,  taking 
advantage  of  his  distress,  and  operating  upon  his  depressed  and 
melancholy  mind,  reduced  him  to  a  state  bordering  upon  insanity, 
a  state  in  which  he  was  at  least  subject  to  occasional  fits  of  distrac- 
tion. 

In  this  afiliction  he  was  advised  to  try  the  soothing  effect  of  music. 
Li  providing  for  this,  David  was  recommended  as  a  comely  and 
valiant  man,  who  was  very  skillful  as  a  musician.  The  young  man 
was  brought  into  the  royal  presence,  and  his  music  was  productive 
of  the  best  effects :  the  king's  mind  was  soothed  and  delivered. 
Saul  was  therefore  greatly  pleased  with  David,  and  sent  to  Jesse  to 
request  that  his  son  might  remain  in  the  royal  service.  This  being 
granted,  he  was  promoted  to  be  armor-bearer  to  the  king.  (See  Ap- 
pendix, note  56.) 

At  this  point  of  the  history,  the  Philistines  collected  their  forces, 
and  came  up  against  Israel,  and  Saul  marched  out  to  meet  them. 
The  battle  was,  however,  deferred  by  the  daring  challenge  of  a  huge 
giant,  who,  advancing  from  the  enemy's  ranks,  defied  all  the  aimies 
of  Israel,  and  demanded  the  bravest  of  the  Hebrews  to  come  and 

12* 


THE   HEBRE^Y   PEOPLE.  179 

fight  with  him,  offering  to  stake  the  independence  of  the  two  nations 
upon  the  issue  of  the  contest. 

David,  who,  as  armor-bearer  to  the  king,  was  present,  seeing  that 
even  the  boldest  of  Saul's  soldiers  shrank  from  this  unequal  con- 
flict, and  feeling  the  honor  of  the  God  of  Israel  impugned  by  the 
daring  defiance  of  Goliath,  nobly  offered  himself  to  the  combat. 
Saul  dissuaded  his  favorite  from  what  he  considered  a  rash  purpose, 
by  pointing  out  the  disparity  of  his  power  in  comparison  with  that 
of  the  giant.  David  modestly,  but  firmly  repeated  his  proposal, 
basing  his  confidence  not  on  human  power,  but  on  faith  in  God ;  as- 
suring the  king  that,  although  young  and  inexperienced  in  war,  he 
had  already  proved  the  sufficiency  of  the  Divine  protection ;  having 
slain  a  lion  and  a  bear  while  keeping  his  father's  sheep. 

Saul  then  furnished  David  with  armor ;  but  this  he  declined ;  and 
in  his  simple  garb,  armed  only  with  his  sling  and  a  few  smooth  stones 
from  the  brook,  the  Hebrew  youth  went  to  meet  the  heathen  giant. 
No  page  of  history  is  more  full  of  sublimity  than  that  which  records 
the  events  of  this  day.  The  issue  is  well  known.  The  Phihstine 
champion  having  fallen,  the  army  was  routed  with  great  slaughter ; 
the  honor  of  Jehovah  being  rescued  from  reproach,  and  the  independ- 
ence of  Israel  maintained. 

The  first  results  of  this  noble  conduct  seemed  likely  to  raise  Da- 
vid to  great  honor,  distinction,  and  happiness.  Saul  promoted  him 
in  the  army,  and  intrusted  him  in  very  important  cases :  the  people 
greatly  honored  him,  and  Jonathan  loved  him  as  his  own  soul.  In 
such  circumstances,  David  may  have  appeared  to  be  an  object  of 
envy.  But,  alas !  how  fickle  and  fleeting  are  the  honor  of  courts, 
and  the  smile  of  kings !  The  prowess  and  popularity  of  David  were 
too  much  for  his  master.  Saul,  in  all  probability,  although  ignorant 
of  the  fact  that  David  had  been  privately  anointed,  was  led  strongly 
to  suspect  that  he  was  destined  to  be  his  successor ;  and,  under  these 
moody  apprehensions,  gave  way,  first  to  envy  and  ill-will,  and  at 
length  to  settled  hatred  and  deliberate  malice. 

There  are  few  portions  of  the  history  of  the  Hebrews  or  of  the 
world,  more  full  of  interest,  or  more  rich  in  the  development  of  hu- 
man nature,  than  those  which  record  the  narrative  of  this  persecu- 
tion. As  it  is  detailed  fully  and  in  chronological  order  by  the  sacred 
writer,  we  shall  merely  refer  to  the  more  prominent  circumstances. 

The  first  incident  which  produced  an  unfavorable  influence  on  the 
mind  of  Saul,  was  the  song  of  the  Hebrew  women  who  came  out  to 
greet  the  warriors  when  they  returned  from  the  defeat  of  the  Philis- 
tines :  they  went  out  to  meet  the  king  of  Israel  with  music  and  danc- 
ing, and  they  sang,  "  Saul  hath  slain  his  thousands,  and  David  his 


ISO  THE  HEBREW  PEOPLE. 

ten  thousands,"  1  Sam.  xviii,  7.  Harassed  by  the  thought  that  a 
young  man,  his  subject,  should  be  preferred  to  himself,  he  fell  the 
next  day  into  his  former  melancholy.  David,  as  willing  as  before 
to  assuage  his  pain  by  the  power  of  music,  played  before  him ;  but 
the  malignant  king  twice  attempted  to  destroy  the  man  who  had  so 
greatly  served  him.  David,  however,  escaped ;  and  afterward  Saul, 
as  if  ashamed  of  his  conduct,  proposed  that  David  should  marry  his 
daughter.  This,  after  having  been  delayed,  Avas  at  length  carried 
into  effect,  in  a  manner  which  more  fully  showed  the  determination 
of  the  king  to  rid  himself,  if  possible,  of  the  man  whom  he  regarded 
as  his  enemy. 

This  disposition  afterwards  became  more  fully  apparent.  After 
many  hair-breadth  escapes,  David  was  obliged  to  fly  from  his  own 
house,  by  being  let  down  from  a  window.  He  first  took  refuge  with 
Samuel ;  and,  when  Saul  sent  messengers  to  take  him,  they  were 
brought  under  the  influence  of  an  overwhelming  spiritual  visitation ; 
so  that  they  lost  sight  of  their  object,  and  began  to  prophesy.  Other 
messengers  being  sent,  they  experienced  a  similar  influence ;  and  so 
<lid  even  Saul  himself;  wliich  called  forth  the  exclamation,  "  Is  Saul 
also  among  the  prophets?"  1  Sam.  xix,  24. 

From  this  sanctuary  David  privately  returned,  and  had  a  most 
affectionate  interview  with  Jonathan;  who,  having  elicited  the  de- 
termination of  his  father  to  slay  his  friend,  informed  David,  and  sent 
him  away.  The  son  of  Jesse  then  first  proceeded  to  Nob,  a  city  of 
the  priests,  and  thence  to  Gath,  where,  having  been  recognized,  he 
was  led  to  feign  himself  mad.  Expelled  from  the  land  of  the  Phi- 
listines, he  returned  to  the  country  of  Judah,  where  he  concealed 
himself  in  the  cave  of  Adullam.  In  this  place,  which  was  situated 
in  the  hill-country  of  Judea,  and  not  far  from  Bethlehem,  David  was 
visited  by  many  of  his  relations  and  friends,  who,  seeing  his  danger, 
determined  to  remain  with  him  and  share  his  fortune.  Prior  to  this, 
David  had  wandered  alone ;  or,  if  he  had  any  companions,  they  were 
so  few  as  not  to  be  noticed  in  the  narrative.  But  now,  the  intelli- 
gence that  a  man  of  his  bravery  and  spirit  was  receiving  followers, 
gradually  spread  abroad,  until  he  soon  found  himself  at  the  head  of 
four  hundi-ed  men.  Another  circumstance,  arising  out  of  the  cmelty 
and  impolitic  conduct  of  Saul,  gave  increasing  strength  to  this  band ; 
for,  Saul  having  heard  that  David  had  been  kindly  entertained  at 
Nob  by  the  priests,  although  they  were  entirely  ignorant  of  his  alien- 
ation from  the  king,  he  sent,  and  had  them  and  their  famihes  entirely 
destroyed,  with  all  their  cattle  and  goods.  From  this  atrocious  mas- 
sacre, Abiathar,  the  son  of  the  high  priest,  with  the  sacerdotal  vest- 
ments, alone  escaped,  and  came  to  David. 


THE  HEBREW  PEOPLE.  181 

By  this  furious  conduct  the  king  not  only  deprived  himself  of 
access  unto  God  through  the  medium  of  the  high  priest,  but  he  threw 
this  great  boon  into  the  hands  of  his  persecuted  subject.  Of  this 
advantage  David  soon  after  availed  himself  Having  by  special 
direction  left  Adullam,  and  taken  his  abode  in  the  forest  of  Hareth, 
he  heard  that  the  Philistines  were  besieging  Keilah,  a  city  of  Judah, 
and  inquired  of  the  Lord  whether  he  should  march  against  them ;  to 
which  inquiry  the  Lord  replied,  "  Go  and  smite  the  Philistines,  and 
save  Keilah."  1  Sam.  xxiii,  2.  He  did  so,  and  defeated  them  with 
great  slaughter,  took  from  them  much  spoil,  and  saved  the  town. 
This  victory  being  noised  abroad,  gave  Saul  the  information  he  de- 
sired :  he  therefore  prepared  to  invest  the  town,  and  take  David. 
This  project,  however,  the  son  of  Jesse  defeated,  by  again  inquiring 
of  the  Lord ;  and,  finding  that  the  men  of  Keilah  would  ungratefully 
give  him  up  to  his  enemy,  he  retired  from  the  city  into  the  wilder- 
ness of  Ziph.  Thither,  too,  he  was  followed  by  his  implacable  ene- 
my ;  and  would  probably  have  fallen  into  his  hands,  had  not  the  king 
been  called  off  to  repel  an  invasion  of  the  Philistines,  which  gave 
David  an  opportunity  of  escaping  to  the  strongholds  of  En-gedi. 
But  again  he  was  followed  by  Saul.  The  vigilant  son  of  Jesse  sur- 
prised the  king  while  he  lay  asleep  in  a  cave ;  but  refused  to  inflict 
any  injury,  and  only  cut  off  the  skirt  of  his  robe.  Afterward,  hav- 
ing departed  to  some  distance,  he  called  to  Saul,  protested  his  inno- 
cence, reminded  him  that  the  skirt  of  his  robe  was  a  proof  that  he 
had  no  ill  intention  toward  his  sovereign,  and  reproached  the  king 
for  his  relentless  hatred.  Saul  was  subdued,  and  wept;  admitted 
his  firm  conviction  that  David  was  destined  to  succeed  him,  and  im- 
plored him  not  to  destroy  his  family ;  to  which  request  David  con- 
sented with  an  oath. 

While  David  was  thus  contending  with  the  power  and  policy  of 
Saul,  Jonathan,  who  appears  to  have  accompanied  his  father  in  this 
expedition,  sought  and  found  his  friend  in  the  wood,  "  and  strength- 
ened his  hand  in  God."  This  episode  (chap,  xxiii,  16-19)  is  more 
rich  in  beauty  and  sublimity  than  any  other  that  we  meet  with  in 
the  history,  or  even  in  the  poetry,  of  the  ancients.  Here  are  two 
friends  rising  in  generous  and  holy  feeling  above  every  sinister  influ- 
ence, and,  amid  all  the  intrigue  and  force  of  war,  seeking  to  afford 
each  other  the  high  consolations  of  a  holy  religion,  and  of  the  most 
devoted  friendship. 

After  this,  Samuel  died ;  and  David  had  very  nearly  been  induced 
to  punish  the  coarse  and  sordid  conduct  of  Nabal,  but  was  pacified 
by  the  address  of  his  wife. 

Yet,  notwithstanding  all  his  former  confessions  and  convictions. 


1S2  THE   HEBREW   PEOPLE. 

Saul,  with  three  thousand  chosen  men,  went  down  to  the  wilderness 
of  Ziph  in  pursuit  of  David.  And  here  a<i;ain  David  surprised  him 
while  asleep  in  the  midst  of  his  soldiers,  again  spared  him ;  and, 
taking  his  spear  as  a  proof  of  the  fact,  he  went  to  the  top  of  the  op- 
posite hill,  and,  calling  to  Abner,  reproached  him  with  his  negligence. 
David  then  delivered  a  touching  address  to  Saul,  Avho  a  second  time 
confessed  his  folly  and  his  guilt.  ^Notwithstanding  this  success, 
David  still  felt  the  imminent  danger  of  his  position,  and  determined 
once  more  to  leave  his  native  land,  and  seek  refuge  among  the  hea- 
then. He  went,  Avith  his  troop  of  six  hundred  men,  and  his  wives, 
and  was  kindly  received  by  Achish,  king  of  Gath,  who  assigned  him 
Ziklag,  a  city  which  he  had  taken  in  the  south  of  Judah,  as  a 
residence. 

While  here,  David  made  incursions  into  the  country  of  Amalek, 
and  other  nations  hostile  to  Israel,  destroying  the  hereditary  enemies 
of  his  country,  and  taking  much  spoil.  The  Philistines,  believing 
that  these  wars  were  carried  on  against  Israel,  rejoiced  that  they  had 
obtained  so  efBcient  an  ally.  This  confidence  was  so  strong,  that, 
when  the  Philistines  united  their  forces  to  invade  Israel,  Achish  took 
David  and  his  troop  with  him,  as  a  part  of  the  army ;  but  the  other 
lords  refused  to  allow  him  to  remain  with  them,  and  insisted  upon 
his  immediate  return.  Thus  was  he  relieved  from  a  most  embar- 
rassing situation.  When  he  came  back  to  Ziklag,  he  found  that  it 
had  been  sacked  by  the  Amalekites,  and  burnt  Avith  fire ;  and  that 
his  wives  and  all  his  property  had  been  carried  away. 

In  this  new  distress  he  again  inquired  of  the  Lord,  and  Avas  com- 
manded to  pursue  the  enemy,  and  assured  that  he  should  recover  all. 
He  did  so ;  and  not  only  regained  his  substance,  but  took  great  spoil 
besides,  which  he  divided  into  portions,  and  sent  to  the  principal 
elders  of  Israel  as  a  present  from  his  hand :  a  certain  proof  that  he 
regarded  the  circumstances  of  Saul  as  desperate,  and  that  he  wished 
to  raise  himself  in  the  favoi^able  opinion  of  his  people. 

There  is,  perhaps,  no  more  interesting  object  in  histoi'y  than  Da- 
vid, during  this  time  of  his  fugitive  career.  A  young  man,  called 
from  the  sheep-fold  to  a  court,  he  not  only  conducted  himself  Avith 
consummate  address,  and  by  his  musical  powers  rendered  himself 
exceedingly  useful  to  the  afilicted  king ;  he  also  proved  himself  a 
hero :  he  dared  to  meet,  and  succeeded  in  killing,  a  giant- warrior, 
Avhom  no  other  man  in  Israel  Avould  venture  to  encounter.  Beyond 
this,  he  exhibited  all  the  qualities  of  a  military  leader,  and  rendered 
himself  highly  popular  by  a  display  of  united  prudence  and  valor  in 
the  conduct  of  the  several  important  operations,  with  the  manage- 
ment of  which  he  was  intrusted.    Having  thus  shown  his  capacity, 


THE  HEBREW  PEOPLE.  183 

this  young  man  meets  "vrith  what  is  not  one  of  the  usual  occurrences 
of  court  life :  he  is  hurled  from  his  position,  and,  without  friends, 
wealth,  or  resources  beyond  himself,  he  is  persecuted  and  hunted 
by  an  energetic  and  malignant  monarch,  with  an  army  at  his  back. 
Yet  this  youth  not  only  escapes  all  his  enemies,  but,  amid  all  this 
danger,  gathers  around  him  a  trusty  band  of  six  hundred  warriors : 
he  makes  himself  feared  by  his  foes,  respected  by  his  friends ;  and, 
even  while  suffering  under  injuiy  and  persecution,  is  found  silently, 
but  steadily,  preparing  his  way  to  the  throne.  If  this  conduct  evinced 
great  talent,  still  greater  were  the  piety  and  genius  which  shone  in 
this  noble  Hebrew.  Throughout  his  critical  career,  Da\'id  displayed 
unbending  integrity  and  high  reUgious  principle :  when  his  deadly 
enemy  lay  asleep  before  him,  he  steadily  refused  to  allow  "  the  Lord's 
anointed  "  to  be  injured.  Nor  is  this  the  only  or  the  greatest  pecu- 
harity  of  his  case.  In  the  midst  of  his  wandering,  -wilderness  life, 
harassed  by  day  and  night,  hunted  like  a  partridge  on  the  mountains, 
David  gave  expression  to  the  feelings  of  his  heart  in  soul-inspiring 
song.  That  these  compositions  should  display  energy,  and  breathe 
impassioned  feeling,  we  might  have  expected ;  but  that  they  should 
be  marked  by  a  brilHancy  of  genius,  a  chasteness  of  expression,  and 
a  purity  of  taste  unsurpassed  in  any  nation  or  age  of  the  world,  must 
be  regarded  as  a  most  remarkable  fact.  "  Compare  the  Book  of 
Psalms  with  the  Odes  of  Horace  or  Anacreon ;  with  the  Hymns  of 
CaUimachus,  the  Golden  Verses  of  Pythagoras,  the  choruses  of  the 
Greek  tragedians ;  and  you  will  quickly  see  how  greatly  it  surpasses 
them  all  in  piety  of  sentiment,  in  sublimity  of  expression,  in  purity 
of  morahty,  and  in  rational  theology." — Bishop  Watson. 

While  David  was  wandering  in  the  wilderness,  and  sojourning  one 
year  and  five  months  with  the  Philistines,  the  crisis  of  Saul's  fate 
was  rapidly  approaching.  Unhappy  in  himself,  having  sinned 
against  God,  and  unhappy  in  his  circumstances,  he  greatly  wished 
to  obtain  supernatural  direction  and  advice.  This  privilege  legiti- 
mately belonged  to  his  office ;  but  his  sin  had  shut  him  out  from  ac- 
cess unto  God.  Bewildered  and  oppressed,  he  sought  the  desired 
aid  through  a  forbidden  medium ;  and  though  at  the  beginning  of 
his  reign  he  had  rigidly  enforced  the  Mosaic  laws  against  diviners 
and  wizards,  and  cut  off  many  of  them  from  the  land,  he  now 
earnestly  seeks  for  one  of  these,  as  his  only  resource.  Obtaining 
the  requisite  information,  he  repaired  to  a  woman  of  Endor,  and  re- 
quested her  to  bring  him  a  spirit  from  the  invisible  world.  The 
woman,  expressing  her  fear  on  account  of  the  severity  of  Saul,  and 
having  his  solemn  oath  that  no  harm  should  come  to  her,  demanded 
whom  she  should  raise ;  and  he  said,  Samuel.     Proceeding  with  her 


184  THE  HEBREW  PEOPLE. 

• 
incantations,  she  became  greatly  alarmed,  and  at  length  discovered 
the  quality  of  her  visitor.  Saul,  however,  reassured  her,  while  she 
described  the  form  of  the  approaching  spirit ;  and  the  king  recog- 
nized Samuel.  The  prophet  conversed  with  Saul,  and  assured  him 
that  the  next  day  Israel  would  be  defeated,  and  himself  and  his  sons 
slain.  (See  Appendix,  note  57.) 

Receiving  this  intelligence,  the  affrighted  monarch  sank  prostrate 
on  the  earth,  but  was  recovered  by  the  kind  attentions  of  the  sor- 
ceress, and  the  same  night  returned  to  his  army.  The  fatal  conflict 
took  place  the  next  day,  when  the  words  of  Samuel  were  fully  veri- 
fied,— the  men  of  Israel  fled  before  the  host  of  the  Philistines,  Saul's 
sons  were  all  slain,  and  the  king  himself  wounded,  and,  being  so 
hard  pressed  by  his  enemies  as  to  have  no  hope  of  escape,  fell  upon 
his  sword,  and  died  also. 

The  melancholy  fate  of  this  sovereign  is  admonitory,  not  only  as 
showing  the  consequences  of  transgression  in  an  individual ;  it  was 
especially  so  in  its  public  and  political  influence.  The  people  had 
virtually  given  up  the  theocratic  government,  in  its  strict  and  proper 
sense,  when  they  demanded  a  king.  But  Israel  was  still  destined 
to  remain  the  peculiar  people  of  Jehovah ;  and  therefore  it  was  im- 
portant they  should  see  that,  whatever  alterations  might  be  made  in 
their  political  constitution,  or  in  the  manner  of  conducting  their 
public  affairs,  nothing  could  save  them  from  disaster  and  disgi'ace, 
if  they  took  a  course  contrary  to  the  Divine  will ;  that  no  ability  or 
prowess  could  guarantee  success,  without  steady  obedience  to  God. 
Saul  was  a  man  of  noble  bodily  appearance,  and  of  more  than  or- 
dinary powers  of  mind ;  he  was  not  inferior  in  council,  and  was  cer- 
tainly valiant  in  fight.  Yet,  although  divinely  appointed  to  his  high 
office,  he  was,  in  consequence  of  his  transgression,  the  subject  of 
continued  unhappiness,  and  ultimately  involved  his  country  in  ca- 
lamity, as  he  exposed  himself  to  ruin. 

The  disastrous  battle  of  Gilboa,  while  it  seemed  to  prostrate  the 
power  of  Israel,  opened  the  way  of  honor  and  dominion  unto  David. 
He  had,  notwithstanding  the  persecution  of  Saul,  gradually  risen  in 
influence  even  during  the  time  of  his  exile.  He  went  out  friendless 
and  poor ;  but  at  the  death  of  the  son  of  Kish  he  was  recognized  as 
a  powerful  chieftain  at  the  head  of  a  numerous  body  of  men,  who 
had  been  so  fully  disciplined  under  his  direction,  that  their  hardi- 
hood and  daring  were  unequaled.  The  sacred  writer  seems  unable 
to  express  his  opinion  of  the  martial  power  of  this  troop,  and  ex- 
claimed, "  It  was  a  great  host,  like  the  host  of  God."  1  Chron.  xii,  22. 
It  has  been  conjectured,  and  with  some  degree  of  probability,  that 
his  marriage  with  Abigail,  the  widow  of  Nabal,  gave  him  considera- 


THE  HEBREW  PEOPLE.  185 

ble  property.  But,  however  this  may  be,  it  is  certain  that  at  the 
death  of  Saul  he  occupied  a  very  prominent  position.  At  this  crisis, 
having  poured  out  the  emotions  of  his  heart  in  an  elegant  monody 
on  the  death  of  Saul  and  his  sons,  he  again  "  inquired  of  the  Lord, 
saying.  Shall  I  go  up  into  any  of  the  cities  of  Judah  ?  And  the 
Lord  said.  Go  up.  And  David  said,  Whither  shall  I  go  up  ?  And 
he  said.  Unto  Hebron."  2  Sam.  ii,  1.  The  son  of  Jesse  obeyed,  and 
he  and  his  men  went  up  to  Hebron ;  and  the  elders  of  Judah  came 
and  made  David  king  over  that  powerful  tribe.  But  Abner,  who 
had  been  the  principal  military  commander  under  Saul,  took  Ish- 
bosheth,  and  made  him  king  over  several  of  the  other  tribes  of 
Israel. 

The  influence  of  Abner  was  sufiicient  to  maintain  the  son  of  Saul 
with  some  show  of  dominion  during  seven  years ;  but  throughout  the 
whole  of  this  time  David  waxed  stronger  and  stronger,  and  the  son  of 
Saul  became  gradually  weaker.  At  length,  Ish-bosheth  having  of- 
fended Abner,  he  determined  to  transfer  the  weight  of  his  influence  to 
David ;  and  while  visiting  Hebron  for  this  purpose,  he  was  slain  by 
Joab  in  revenge  for  the  death  of  Asahel,  the  brother  of  Joab,  whom 
Abner  had  killed  in  battle.  Immediately  after  this,  two  of  the  cap- 
tains of  Ish-bosheth  murdered  their  master,  and  fled  to  David,  who 
commanded  them  to  be  put  to  death,  as  the  reward  of  their  treason. 
Then  all  Israel  gathered  themselves  together  unto  Hebron,  and 
anointed  David  king  over  all  Israel. 

The  accession  of  the  son  of  Jesse  may  be  justly  regarded  as  a 
most  important  epoch  in  the  history  of  the  Hebrews.  He  was  a  man 
whose  mental  endowments  were  of  the  first  order.  It  may  indeed 
be  questioned  whether  any  other  man  is  exhibited  in  the  whole  his- 
tory of  the  world,  who  united  in  his  individual  character  so  many 
different  elements  of  real  greatness,  and  these  in  such  perfection. 
Although  but  thirty- seven  years  of  age  when  he  began  to  reign  over 
all  Israel,  his  character  had  been  developed  to  a  considerable  extent. 
He  had  raised  himself,  by  the  force  of  his  talents  and  energy,  from  a 
very  humble  origin  to  the  rank  of  a  powerful  military  leader,  and 
thus  ascended  the  throne  with  all  the  prestige  of  a  high  character 
and  great  influence.  He  had,  besides,  the  advantage  of  considerable 
experience.  He  was  not,  like  Saul,  taken  from  the  oxen  to  direct 
the  affairs  of  state.  David  had  passed  through  many  years  of  toil 
and  danger,  by  which  his  judgment  had  been  matured,  and  his  mind 
disciplined.  In  addition,  we  must  not  forget  the  connections  which 
he  had  formed.  The  lords  of  the  Philistines  appreciated  his  talent 
and  power,  although  they  distrusted  his  zeal.  With  the  king  of 
Moab  he  was  on  terms  of  intimacy,  and  intrusted  the  care  of  his 


186  •  THE  HEBREW  PEOPLE. 

parents  to  his  kindness ;  with  Nahash,  the  king  of  the  Ammonites, 
he  was  friendly,  2  Sam.  x,  2 ;  and  even  during  the  Hfe  of  Saul  some 
of  the  most  noble  Israelites  of  various  tribes  flocked  to  his  standard. 
All  this  contributed  to  place  David  on  the  throne,  and  to  invest  his 
government  with  an  eclat  unknown  before  in  Israel. 

And  his  deeds  justified  the  hopes  Avhich  his  preceding  character 
had  raised.  Jerusalem  had  before  this  time  been  frequently  no- 
ticed as  a  central  or  metropolitan  station.  It  had  been  taken  by 
Joshua ;  and  from  the  fact  that  David  brought  the  head  of  Goliath 
to  this  place,  it  is  inferred  that  it  was  then  the  royal  residence  of 
Saul.  However  this  may  be,  it  seems  certain  that  the  upper  city 
and  fortress  had  never  been  subdued,  but  remained  in  possession  of 
the  Jebusites,  who  also,  after  the  defeat  of  the  Israelites  on  the 
death  of  Saul,  took  possession  of  the  whole  town.  David's  first 
effort  was  to  obtain  entire  possession  of  this  stronghold.  He  there- 
fore marched  his  forces  to  invest  it,  and  was  doubly  stimulated  to 
the  enterprise  by  the  coarse  irony  of  the  besieged,  who,  confiding  in 
the  strength  of  their  fortified  place,  arrayed  the  blind  and  lame  that 
were  among  them  on  the  walls,  and  contemptuously  declared,  "  Thou 
shalt  not  come  in  hither ;  for  the  blind  and  the  lame  shall  drive 
thee  away."  2  Sam.  v,  6. — Kennicott.  This  was,  however,  a  vain 
boast.  David  proclaimed  that  the  first  man  who  succeeded  in 
storming  the  walls  should  be  chief  captain.  This  daring  exploit  was 
performed  by  Joab,  who  was  consequently  appointed  to  the  promised 
dignity.  The  success  was  complete ;  the  whole  of  the  city  and  for- 
tress was  perfectly  subdued,  and  David  established  his  residence 
there,  and  proceeded  to  build  a  royal  palace.  Hiram,  the  Pheni- 
cian  king  of  Tyre,  assisted  him  in  that  work,  and  supplied  him  with 
materials  and  artificers  for  the  purpose.  On  the  completion  of 
the  fabric,  the  inspired  king  poured  out  the  feelings  of  his  heart  in 
sacred  song.  Psalm  xxx. 

Having  thus  made  Jerusalem  the  capital  of  his  kingdom,  David 
was  also  desirous  of  giving  it  special  opportunities  of  rehgious  wor- 
ship ;  and  for  that  purpose  removed  the  ark  of  God  from  Kirjath- 
jearim  unto  Mount  Zion.  (The  particulars  of  this  will  be  detailed 
in  the  next  chapter.) 

The  fragmentary  information  which  we  possess,  even  of  this  pe- 
riod, does  not  enable  us  to  write  a  history.  It  is,  for  instance, 
impossible  to  account  for  the  entire  absence  of  those  results  which 
might  have  been  expected  from  the  victory  which  the  Philistines 
obtained  over  Israel  when  Saul  and  his  sons  were  slain  at  Mount 
Gilboa.  Notwithstanding  the  completeness  of  this  defeat,  and  the 
divided  state  of  Israel  afterwards  under  Ish-bosheth  and  David,  we 


THE  HEBREW  PEOPLE.  187 

do  not  hear  that  they  established  a  single  post  in  the  country ;  in 
fact,  we  know  nothing  of  their  making  any  further  aggression  on  the 
Israelites  for  many  years.  When,  however,  it  was  known  that  David 
was  anointed  king  over  all  Israel,  they  became  alarmed,  lest  the  as- 
cendency which  they  had  acquired  over  this  people  should  be  de- 
stroyed ;  they  therefore  collected  their  forces,  and  came  up  to  seek 
David.  Seeing  the  importance  of  the  occasion,  he  immediately 
"  inquired  of  the  Lord,  saying,  Shall  I  go  up  to  the  Philistines  ? 
Wilt  thou  deliver  them  into  mine  hand  ?"  to  which  the  decisive  re- 
sponse was  given,  "  Go  up :  for  I  will  doubtless  deliver  the  Philis- 
tines into  thine  hand."  2  Sam.  v,  19.  It  is  worthy  of  remark,  that 
while  in  cases  of  diiEculty  and  importance  Saul  almost  always  acted 
under  the  impulse  of  his  own  feeling  and  judgment,  David,  at  least 
in  the  early  part  of  his  reign,  as  constantly  inquired  of  the  Lord  by 
Urim  and  Thummim.  Obedient  to  the  oracle,  he  marched  against 
the  enemy,  and  engaged  them  with  complete  success.  On  this  occa- 
sion the  Philistines  felt  the  dishonor  which  had  been  inflicted  upon 
Israel  when  the  ark  of  God  was  taken ;  for  in  the  suddenness  and 
extent  of  the  defeat,  they  left  upon  the  field  of  battle  their  images 
in  which  they  trusted,  and  David  and  his  men  took  and  bunied 
them. 

Determined,  if  possible,  to  repair  this  disgrace,  the  Philistines 
assembled  another  army,  and  pitched  in  the  valley  of  Rephaim. 
David  again  "  inquired  of  the  Lord,"  and  was  commanded  not  to 
march  directly  to  the  attack,  but  to  take  a  compass,  and,  hanging 
upon  their  rear,  to  be  guided  in  his  assault  by  a  noise  Avhich  he  was 
told  he  should  hear  in  the  tops  of  the  mulberry-trees.  The  king  of 
Israel  obeyed  these  directions,  and  was  again  successful :  the  Phi- 
listines were  completely  routed. 

These  wars  appear  to  have  consolidated  the  power  of  David.  Hia 
able  and  energetic  mind  had  united  the  tribes  of  Israel  together,  and 
combined  their  numbers  and  prowess,  in  a  manner  that  had  never 
been  done  before,  and  which  made  them  very  formidable  to  their 
enemies.  At  the  same  time,  the  internal  economy  of  the  Israelitish 
nation  was  greatly  improved.  Jurisprudence  was  established  ;  the 
military  force  was  organized ;  and  the  greatest  wan-iors  promoted  to 
dignity  according  to  their  valor.  2  Sam.  xxiii,  8-13 ;  1  Chron.  xi, 
20-47.  The  capital  was  ornamented  and  fortified,  2  Sam.  v,  4-11 ; 
and  the  different  departments  of  public  affairs  intrusted  to  different 
hands.  Joab  was  commander-in-chief  of  the  army;  Jehoshaphat 
was  recorder,  whose  duty  it  was  to  make  and  preserve  a  faithful 
chronicle  of  public  events ;  Zadok  and  Ahimelech  were  high  priests, 
and  Seraiah  scribe,  or  secretary  to  the  king.  2  Sam.  viii,  16,  17. 


188  THE  HEBREW  PEOPLE. 

In  this  prosperity  David  desired  to  build  a  house  for  the  ark  of 
God ;  and  having  signified  his  purpose  to  Nathan  the  prophet,  he, 
speaking  his  own  judgment,  encouraged  him  to  do  all  that  was  in  his 
heart,  and  assured  him  that  the  Lord  would  be  with  him.  In  that 
night,  however,  God  made  a  special  revelation  of  his  will  to  the  pro- 
phet, by  which  he  Avas  commissioned  to  forbid  David  to  enter  upon 
this  work  himself,  but  to  assure  him  that  his  son,  who  was  destined 
to  succeed  him  on  the  throne,  should  accomplish  it.  This  Divine 
communication,  and  the  conduct  and  language  of  David  consequent 
upon  it,  are  altogether  so  remarkable,  that  we  shall  in  another  place 
have  specially  to  refer  to  them. 

The  power  of  the  Jewish  nation  was  now  sufficiently  developed, 
and  its  internal  policy  was  so  fully  established,  that  the  king  was 
enabled  to  turn  his  arms  against  those  neighboring  States  which  had 
previously  acted  the  part  of  tyrants.  He  accordingly  began  with 
the  most  powerful  of  Israel's  hereditary  foes,  the  Philistines.  These 
he  completely  subdued,  and  took  and  occupied  the  royal  city  of 
Gath  ;*  thus  turning  the  advantage  of  this  strong  frontier  fortress 
against  themselves.  Moab  was  next  attacked,  and  vanquished. 
There  is  great  obscurity  in  the  terms  in  which  this  conquest  is  re- 
corded ;  and,  in  consequence,  much  censm-e  (in  all  probability  wholly 
undeserved)  has  been  cast  on  the  conduct  of  David  in  this  transaction. 

But,  whatever  may  be  the  exact  meaning  of  the  terms  used  by 
the  sacred  writer,  when  describing  the  conduct  of  David  towards  the 
Moabites,  it  is  certain  that  they  were  completely  subdued,  and  ren- 
dered tributary.  Encouraged  by  this  success,  David  determined  to 
lay  claim  to  the  whole  of  the  territory  promised  by  Jehovah  to  the 
seed  of  Abraham.  He  therefore  assailed  Hadadezer,  king  of  Zobah. 
as  "he  went  to  establish"!  his  frontier  on  the  Euphrates.  In  this 
■war,  also,  although  David  had  to  contend  against  a  numerous  troop 
of  chariots  and  cavalry,  he  was  completely  successful,  and  captured 
a  large  number  of  chariots  and  horses.  He  also  took  shields  of  gold 
from  the  servants  of  Hadadezer,  and  other  valuable  spoil. 

Alarmed  at  the  continued  success  of  the  Hebrews,  the  Syi'ians  of 
Damascus  marched  to  succor  Hadadezer ;  but  David  inflicted  on 
them  a  severe  chastisement :  they  were  defeated,  with  a  loss  of 
twenty-two  thousand  men ;  and  were  consequently  compelled  to  re- 
ceive a  Jewish  garrison  in  Damascus,  and  to  pay  tribute  to  the 
Hebrew  king.  Returning  from  these  triumphs,  he  smote  the  Edom- 
ites  in  the  Valley  of  Salt,t  having  slain  eighteen  thousand  men  of 

'-  The  sacred  WTiter  hers  calls  Gath  Metheg-ammah,  which  is  translated  by  Horsley, 
"  the  bridle  of  bondage  ;"  a  name  remarkably  significant  of  the  object  for  which  this  city 
was  60  strongly  fortified,  while  the  Israelites  were  held  in  complete  subjection. 

t  SeeHorsley's  Biblical  Criticism,  vol.  i,  p.  352.  |  Ibid.,  vol.  i,  p.  354. 


THE  HEBREW  PEOPLE.  189 

them :  he  completely  subdued  the  country,  and  occupied  their  most 
important  fortified  posts  -with  his  garrisons. 

After  these  warlike  exploits,  David  turned  his  particular  attention 
to  the  internal  affairs  of  his  kingdom  ;  and,  seeing  everywhere  indi- 
cations of  success  and  prosperity,  his  thoughts  reverted  to  the  scenes 
of  his  youth  and  affliction.  On  inquiry,  he  found  that  there  was  a 
son  of  Jonathan  still  alive,  whose  name  was  Mephibosheth ;  and,  in 
accordance  with  his  covenant  friendship  with  the  father,  he  showed 
kindness  to  the  son,  decreed  that  he  should  possess  all  the  property 
that  had  belonged  to  the  house  of  Saul,  and  invited  him  constantly 
to  sit  at  the  royal  table. 

After  this,  David  heard  of  the  death  of  Nahash,  king  of  the  Am- 
monites ;  and  he  said,  "  I  will  show  kindness  unto  Hanun  the  son 
of  Nahash,  as  his  father  showed  kindness  unto  me."  2  Sam.  x,  2. 
In  what  way  or  manner  David  had  received  kindness  from  Nahash, 
is  unknown ;  but  his  sympathy  with  the  son  was  certainly  generous 
and  sincere.  He  accordingly  sent  servants  wdth  a  message  of  com- 
pliment and  condolence  to  the  young  king.  But  the  counselors  of 
Hanun  persuaded  him  that  in  this  David  had  some  sinister  design. 
He  therefore  took  the  servants  of  David,  and  cut  off  their  garments 
to  the  middle,  shaved  off  one-half  of  their  beards,  and  sent  them 
away.  This  being  the  most  ignominious  treatment  which,  according 
to  oriental  manners,  could  have  been  inflicted,  David  felt  the  insult, 
and,  being  determined  to  avenge  it,  prepared  for  war.  The  Am- 
monites, also,  Imowing  that  this  must  be  the  result  of  their  conduct, 
negotiated  with  their  neighbors,  and  obtained  powerful  aid  from 
several  Syrian  tribes.  After  the  preparations  were  complete,  David 
sent  Joab  in  command  of  the  army  to  invade  Ammon.  He  did  so, 
with  as  much  discretion  as  valor.  Dividing  his  forces  into  two  por- 
tions, he  took  the  command  of  one  himself,  and  gave  the  other  in 
charge  to  his  brother  Abishai.  With  his  owti  troops  he  attacked 
the  confederate  Syrians,  while  his  brother  engaged  the  Ammonites, 
Both  divisions  of  the  Israelitish  army  were  successful :  the  Syrians 
were  defeated;  and  the  Ammonites,  being  driven  from  the  field, 
were  shut  up  in  their  capital. 

The  Syrians  attempted  to  revenge  this  defeat,  by  collecting  troops 
from  beyond  the  Euplu-ates ;  but  David  marched  against  them  in  per- 
son, and  obtained  a  decisive  victory  over  the  Syrian  general,  a  great 
number  of  whose  troops  were  left  dead  on  the  field ;  and  Syria,  en- 
tirely subdued,  Avas  added  to  the  number  of  those  States  which  were 
tributary  to  Israel. 

In  the  next  campaign  David  sent  forth  Joab  with  his  army  to  com- 
plete the  subjugation  of  the  Ammonites.    This  war,  although  ulti- 


190  THE  HEBREW  PEOPLE. 

matelj  successful,  is  associated  -with  the  great  sin  of  David's  life. 
Up  to  this  time  the  personal  conduct  of  the  king  had  been  honora- 
ble and  without  reproach.  As  a  poet,  musician,  warrior,  and  states- 
man, he  had  displayed  the  most  elevated  attributes,  and  attained  the 
highest  celebrity.  Although  exception  has  been  taken  to  some  of 
his  actions,  it  may,  nevertheless,  be  confidently  asserted,  that  he  had 
maintained  undeviating  devotedness  to  the  service  of  Jehovah.  Here, 
indeed,  we  have  to  contemplate  a  sad  reverse.  We  need  not  repeat 
the  disagreeable  particulars  of  the  narrative.  David,  walking  on  the 
roof  of  his  house,  saw  a  beautiful  woman  bathing  in  an  adjoining  gar- 
den. Inflamed  with  desire,  he  inquired  after  tliis  person ;  and,  al- 
though he  was  told  she  was  the  wife  of  an  officer  in  his  service,  he 
at  once  sent  for  her ;  and  they  sinned.  The  crime  thus  committed 
was  greatly  aggravated  by  the  subsequent  conduct  of  the  king. 
Having  been  informed  that  Bathsheba  was  with  child,  he  at  first  used 
all  his  art  and  influence  to  induce  her  husband  Uriah  to  go  into  the 
company  of  his  wife ;  but,  failing  in  this,  and  seeing  no  other  way  of 
concealing  their  crime,  he  wrote  to  Joab  by  the  hands  of  Uriah  him- 
self, requesting  the  commander-in-chief  to  employ  this  gallant  sol- 
dier in  some  perilous  service,  and  then  to  abandon  him  to  his  fate. 
The  murderous  command  was  obeyed,  and  the  brave  man  was  sacri- 
ficed, a  victim  to  royal  lust  and  power. 

Tliis  iniquity  being  consummated,  David  took  Bathsheba  to  wife, 
and  all  their  guilt  seemed  likely  to  remain  a  perpetual  secret.  But 
God  looked  from  heaven,  and  frowned  upon  this  enormous  wicked- 
ness. It  is  worthy  of  serious  remark,  that  this  case  fully  demon- 
strates the  true  nature  and  fearful  consequences  of  sin.  There  was 
nothing  in  all  this  which,  judged  by  a  merely  earthly  standard,  was 
calculated  to  produce  any  fearful  effect  upon  the  nation,  or  on  the 
family  of  David.  It  introduced  no  pestilence,  provoked  the  anger 
of  no  powerful  contemporary  people,  sowed  no  seeds  of  intestine  dis- 
order or  commotion ;  and,  on  every  merely  rational  ground,  would, 
although  wrong  in  itself,  have  been  productive  of  no  serious  eifect. 
Such,  however,  was  not  its  issue.  David  had  taken  every  precau- 
tion; but  all  was  vain.  God  sent  -Nathan  the  prophet  to  make  a 
special  application  to  the  king.  He  did  this  with  inimitable  beauty 
and  simplicity ;  and  the  parable  showing  the  wrongs  of  the  poor  man 
who  was  robbed  of  his  ewe  lamb,  and  the  licentious  cupidity  and 
cruelty  of  his  rich  neighbor,  excited  the  just  indignation  of  the  sove- 
reign ;  and  he  declared,  "  As  the  Lord  liveth,  the  man  that  hath  done 
this  thing  shall  surely  die."  But  what  was  the  state  of  David's  mind 
when  the  prophet  replied,  "  Thou  art  the  man,"  (2  Sam.  xii,  5,  7,) 
and  pointed  out  to  him,  in  the  most  circumstantial  manner,  the  whole 


THE  HEBREW  PEOPLE.  191 

course  of  his  iniquity !  Da-vid,  although  convicted,  was  not  destroyed. 
The  word  of  Jehovah  denounced,  indeed,  a  series  of  punishments; 
but  they  were  destined  to  be  of  a  national  and  family,  rather  than 
of  a  personal,  kind :  the  sentence  was,  "  The  sword  shall  never  de- 
part from  thine  house.  I  will  raise  up  evil  against  thee  out  of  thine 
own  house."  Verses  10,  11. 

It  is  but  just  to  the  character  of  David  to  observe  that  the  peni- 
tence which  he  manifested  was  as  deep  and  sincere  as  his  transgres- 
sion had  been  aggi'avated.  But,  notwithstanding  this,  although  he 
personally  obtained  pardon,  the  threatened  infliction  soon  rested  upon 
him.  The  child  born  unto  Bathsheba  died.  This  was  the  source  of 
the  deepest  afiliction,  and  moved  the  king  to  the  utmost  humiliation 
and  prayer ;  and,  being  the  first  penal  visitation,  he  evidently  hoped, 
if  it  could  be  averted,  that  the  Divine  wrath  might  yet  be  turned 
aside.  His  hopes  were  vain ;  the  infant  was  laid  in  the  tomb.  And 
although  a  gleam  of  prosperity  rested  upon  the  arms  of  Israel,  by 
the  capture  of  Rabbah,  and  the  entire  subjugation  of  the  Ammonites ; 
neither  this  triumph,  nor  the  wealth  obtained  thereby,  saved  the  fami- 
ly of  Da\dd  from  threatened  punishment. 

The  fii-st  serious  evil  which  afflicted  the  royal  family  of  Israel,  was 
the  rape  of  Tamar  by  her  half-brother  Amnon.  This  in  itself  was 
sufficiently  disgraceful,  and  involved  David  and  his  children  in  deep 
affliction.  It  was,  however,  gi-eatly  aggravated  by  the  conduct  of 
Absalom,  who,  in  revenge  for  the  injury  done  to  his  sister,  took  the 
first  favorable  opportimity,  (although  it  did  not  occur  until  after  two 
full  years,)  and  killed  Amnon.  The  assassination  of  the  king's  eldest 
son,  by  the  order  of  his  brother,  must  have  been  felt,  not  only  as  a 
deep  family  afiliction,  but  as  a  gi'eat  public  calamity.  Absalom  fled 
from  the  hand  of  justice,  and  took  refuge  with  his  maternal  grand- 
father, Talmai,  king  of  Geshur,  where  he  continued  in  exile  three 
years. 

The  murder  of  the  eldest  son  and  heir-apparent,  and  the  exile  of 
the  prince  next  in  succession,  were  most  unpropitious  to  the  interests 
of  the  reigning  house.  But,  independently  of  this,  David,  who  had 
now  to  a  great  extent  become  reconciled  to  the  death  of  Amnon, 
yearned  after  Absalom.  Joab,  perceiving  the  king's  sorrow,  obtain- 
ed the  assistance  of  a  very  ingenious  woman,  a  widow  of  Tekoa,  who, 
under  pretense  of  soliciting  the  royal  intervention  in  her  own  case, 
so  excited  David's  sympathy  that,  at  length,  by  adi'oitly  turning  the 
thoughts  of  the  king  to  his  own  case,  she  induced  him  to  allow  the 
return  of  Absalom  to  Jerusalem.  Still,  however,  the  sovereign  was 
not  lost  in  the  father ;  for,  although  permitted  to  reside  in  the  capital. 
Absalom  was  confined  to  his  own  house,  and  was  neither  permitted 


192  THE  HEBREW  PEOPLE. 

to  see  the  king,  nor  to  be  received  at  court,  for  two  full  years  after 
his  return  from  Geshur. 

At  the  expiration  of  this  time,  the  prince,  feeling  thorough  disgust 
at  being  thus  immured  in  his  own  habitation,  after  several  ineflFec- 
tual  efforts,  obtained  an  interview  with  Joab,  and  represented  to  him 
the  intolerable  misery  of  his  position,  closing  his  impassioned  ad- 
dress by  saying,  "Let  me  see  the  king's  face;  and  if  there  be  any 
iniquity  in  me,  let  him  kill  me."  2  Sam.  xiv,  32.  This  eflfbrt  was 
successful.  Joab  represented  the  case  to  the  king,  who  called  for 
Absalom,  received  his  submission,  kissed  him,  and  thus  perfected 
his  pardon,  and  restored  him  to  favor. 

The  conduct  of  David  in  this  part  of  his  history  has  been  very 
severely  criticised  by  different  writers;  but,  without  attempting  a 
full  justification  of  the  king's  conduct  in  the  pardon  of  Absalom,  we 
think,  considering  the  peculiar  difficulty  which  everywhere  existed, 
and  especially  when  the  supreme  magistrate  was  the  father  of  all  the 
suffering  and  offending  parties,  that  David,  on  the  Avhole,  acted  with 
great  prudence  and  judgment. 

This  reconciliation  was  far  from  healing  the  distraction,  disorder, 
and  suffering  which  had  for  many  years  afflicted  the  royal  family  of 
Israel.  Deeper  and  darker  sorrows  were  soon  to  rest  upon  the  des- 
tinies of  the  reigning  house.  It  has  been  conjectured  that  Absalom, 
during  the  time  of  his  exile,  and  especially  while  confined  to  his 
house  in  Jerusalem,  entertained  doubts  that,  notwithstanding  his 
birthright,  his  transgression  in  the  case  of  Amnon,  and  other  causes, 
had  induced  his  father  to  overlook  his  claims  to  the  crown,  and  to 
meditate  the  appointment  of  one  of  his  junior  brothers  in  his  stead. 
Whether  this  very  probable  surmise  be  correct  or  not,  it  is  certain, 
that  no  sooner  was  Absalom  liberated  from  all  restraint  than  he  be- 
gan to  affect  superior  state  as  the  heir-apparent,  and  to  court  popu- 
larity by  expressing  the  most  hearty  sympathy  with  all  complainers, 
and  indirectly,  if  not  openly,  to  reflect  upon  the  energy  and  equity 
of  the  king's  government;  until  at  length,  having  obtained  extensive 
promises  of  support,  he  threw  off  all  disguise,  and  had  himself  pro- 
claimed king  in  Hebron.  (See  Appendix,  note  58.) 

As  the  narrative  of  this  rebellion  is  given  by  the  inspired  writers 
with  minute  and  complete  accuracy,  it  is  only  necessary  to  refer  to 
the  prominent  facts.  David,  on  hearing  of  the  defection  of  the  peo- 
ple, and  of  the  proclamation  of  Absalom,  manifested  none  of  his 
characteristic  bravery,  but  at  once  commanded  a  retreat  from  the 
capital.  His  conduct  clearly  exhibits  a  great  man  bending  under  the 
judicial  visitations  of  Divine  Providence.  Forlorn  and  distressed, 
the  aged  monarch  hasted  from  Jerusalem,  accompanied  by  his  house- 


THE  HEBKEW  PEOPLE.  193 

hold,  and  those  of  the  troops  and  people  who  were  devoted  to  his 
service.  In  this  flight,  although  David  appeared  weighed  down  be- 
neath divine  infliction,  he  lost  none  of  his  sagacity  and  self-posses- 
sion. When  the  priests  bare  the  ark  of  God  before  him,  he  com- 
manded them  to  return,  and  to  send  him  information  of  what  was 
passing  in  the  capital.  The  defection  which  appeared  most  sensi- 
bly to  affect  David  was  that  of  his  confidential  counselor  Ahitho- 
phel.  This  loss  was  so  great  to  him,  that  he  earnestly  prayed  that 
Jehovah  might  "turn  his  counsel  into  foolishness."  2  Sam.  xv,  31. 
Hushai,  who  appears  to  have  stood  next  to  the  sage  Gilonite  for 
wisdom  in  coimcil,  and  who  followed  the  king,  David  advised  to  re- 
turn also,  and,  if  possible,  in  the  cabinet  of  Absalom,  to  defeat  the 
wise  advice  of  Ahithophel. 

Absalom,  on  reaching  Jerusalem,  elated  with  success,  committed 
the  infamous  crime  which,  according  to  the  prediction  of  Nathan, 
was  to  complete  the  punishment  of  David  for  his  licentiousness.  In 
the  sight  of  Israel  he  went  in  unto  the  concubines  whom  David  had 
left  in  charge  of  the  royal  residence.  Ahithophel,  having  counseled 
this  measure,  next  advised  that  twelve  thousand  chosen  troops 
should  be  immediately  sent  in  pursuit  of  the  fugitive  king.  Hushai 
succeeded  in  defeating  this  crafty  counsel ;  and  David  in  conse- 
quence was  able  to  reach  a  place  of  refuge,  and  to  obtain  a  more 
numerous  and  better  regulated  force.  Another  very  important 
result  of  this  delay  was,  the  loss  of  Ahithophel  to  the  council  of 
Absalom ;  for  this  proud  sage,  seeing  his  advice  overruled,  and 
justly  dreading  the  consequences  to  the  cause  of  the  usurper,  im- 
mediately returned  to  his  own  house,  and  hanged  himself 

Having  consumed  some  time  in  making  every  needful  preparation, 
the  unnatural  son  marched  in  pursuit  of  his  father ;  who  at  Maha- 
naim  (a  town  on  the  river  Jabbok)  awaited  the  conflict.  The  result 
is  well  known:  the  rebel  army  was  defeated,  and  the  vmnatural 
usurper  slain.  Nothing,  however,  in  all  this  proceeding  invests  the 
character  of  David  with  so  much  interest  as  his  unquenchable  affec- 
tion for  his  rebellious  son.  His  grief  on  the  death  of  Absalom  was 
intense,  and  even  endangered  the  popularity  of  the  king  with  his 
heroic  defenders. 

After  this  victory,  a  short  time  sufficed  to  restore  David  to  his 
throne,  and  to  establish  his  authority  once  more  over  the  whole  land 
of  Israel. 

But,  although  this  rebellion  was  the  most  fearful  blast  of  that 
storm  of  indignation  which  the  sin  of  David  had  brought  upon  him- 
self and  upon  his  country,  it  had  not  yet  been  exhausted.  The  ma- 
lediction remained  in  all  its  force,  "  The  sword  shall  never  depart 

13 


194  THE  HEBREW  PEOPLE, 

from  thine  house."  The  serious  reader  of  the  Scripture  narrativ^e 
■will  feel  some  surprise  at  the  terms  in  -which  the  conduct  of  the 
tribes  is  described  in  the  account  of  the  return  of  the  king.  Judah, 
as  more  nearly  related  to  David,  appears  to  have  claimed  a  more 
special  interest  in  his  person  and  restoration  to  the  sovereignty. 
The  other  tribes  of  Israel,  as  constituting  the  bulk  of  the  nation, 
claimed  a  greater  interest  in  the  person  of  the  king.  The  result  of 
these  conflicting  claims  was  a  serious  altercation  between  the  chiefs 
of  the  several  clans,  in  which  we  are  told,  "  The  words  of  the  men 
of  Judah  were  fiercer  than  the  words  of  the  men  of  Israel."  2  Sam. 
xix,  43. 

This  apparently  accidental  circumstance  casts  great  light  upon 
the  political  state  of  Israel  at  this  period.  We  are  thus  informed 
that,  notwithstanding  the  improved  organization  which  was  intro- 
duced into  every  department  of  the  state,  by  the  genius  and  energy 
of  David,  throughout  his  lengthened  reign,  he  had  not  succeeded  in 
fusing  the  Hebrew  people  into  one  united  body ;  the  local  and  sec- 
tional peculiarities  and  prejudices  of  the  several  tribes  still  re- 
mained in  all  their  force  and  influence.  These  conflicting  feelings 
account  for  the  war  which  immediately  succeeded,  and  also  for  the 
final  division  of  the  children  of  Israel  into  two  separate  and  indepen- 
dent monarchies. 

Prior  to  his  return,  David  had  secured  the  adherence  of  Amasa, 
who  had  been  general-in-chief  under  Absalom;  but  the  fierce  con- 
tention to  which  we  have  referred  brought  into  prominence  a  violent 
spirit,  who,  taking  advantage  of  the  existing  dissension,  dared  at 
once  to  raise  the  standard  of  revolt.  Slieba,  a  warrior  of  the  tribe 
of  Benjamin,  and  probably  a  relative  of  the  family  of  Saul,  was  the 
leader  in  this  enterprise.  "  He  blew  a  trumpet,  and  said.  We  have 
no  part  in  David,  neither  have  we  inheritance  in  the  son  of  Jesse : 
every  man  to  his  tents,  0  Israel."  2  Sam.  xx,  1.  Great  numbers 
of  those  who  had  followed  Absalom  obeyed  this  summons  ;  and  this 
new  rebellion  assumed  a  most  serious  aspect.  David  had  previously 
promised  Amasa  that  he  should  be  chief  captain;  and  this  crisis 
aflforded  a  fair  opportunity  of  testing  the  sincerity  of  his  allegiance. 
The  king  therefore  commanded  him  to  collect  the  military  power  of 
Judah  in  three  days,  that  he  might  take  the  field  against  Sheba. 
The  new  captain-general,  however,  took  more  time  than  the  king 
had  allowed.  What  was  the  cause  of  this  delay  we  are  not  informed : 
whether  Amasa  Avas  dilatory  in  his  preparation  to  take  the  field 
against  his  former  associates,  or  whether  the  soldiers  of  Judah  dis- 
trusted their  new  ofiicer,  we  cannot  tell.  When,  however,  the  time 
had  expired,  and  the  king's  forces  were  not  prepared,  David  became 

13* 


THE  HEBREW  PEOPLE.  195 

alarmed,  and  requested  Abisliai  to  gather  the  troops  together,  lest 
the  rebellion  of  Sheba  should  assume  a  more  formidable  appearance 
than  that  of  Absalom. 

In  this  emergency,  the  daring  energy  of  Joab,  although  he  had 
been  superseded  in  the  chief  command,  was  again  called  into  exer- 
cise, and  again  succeeded.  He  first  assassinated  Amasa,  and  then, 
assuming  the  command  of  the  army,  pursued  Sheba  to  Abel ;  "which 
town  he  so  closely  invested,  that  the  inhabitants,  to  save  themselves, 
slew  the  traitor,  and  threw  his  head  over  the  wall  to  Joab,  who 
thereupon  drew  off  his  men.  Thus  was  this  rebellion  quelled,  and 
Joab  again  took  his  former  place  as  captain  of  the  host. 

Following  the  com-se  of  the  Scripture  narrative,  the  events  recorded 
in  2  Samuel  xxi,  come  next  under  consideration.  We  are  here  in- 
formed that  the  land  of  Israel  was  afflicted  with  famine  three  conse- 
cutive years ;  that,  upon  inquiry,  the  oracle  of  Jehovah  declared  that 
this  was  an  infliction  occasioned  by  Saul's  slaughter  of  the  Gibeon- 
ites.  David  hereupon  inquired  of  this  people  what  atonement  would 
satisfy  them ;  and  they,  repudiating  all  pecuniary  recompense,  de- 
manded seven  men  of  the  house  of  Saul  to  be  put  to  death,  and 
hung  up  before  the  Lord  in  Gibeon.  With  this  request  David  com- 
plied, and  the  famine  ceased.     (See  Appendix,  note  59.) 

Whatever  difficulties  the  Scripture  narrative  presents  to  our  view, 
it  clearly  teaches  that,  after  all  the  troubles  through  which  David  had 
passed,  and  all  the  dangers  he  had  escaped,  he  still  continued  to 
direct  the  martial  affairs  of  the  country  with  great  energy,  and  that 
his  wars  were  successful  in  every  direction.  It  is,  however,  a  me- 
lancholy fact,  that  we  are  informed  of  another  transgression  of  this 
aged  monarch,  which  exposed  him  to  much  trouble,  and  brought  the 
nation  into  great  distress.  The  act  which  produced  these  melan- 
choly results  was  that  of  numbering  the  people.  (See  Appendix, 
note  60.) 

Whatever  the  precise  nature  of  this  transgression  might  have 
been,  it  is  certain  that  Joab  and  the  other  captains  fully  understood 
the  iniquitous  character  of  the  work ;  and  although,  after  having  ex- 
postulated with  David  in  vain,  they  proceeded  with  the  enumeration 
of  the  people,  it  was  never  completed.  The  language  of  the  inspired 
Avriter,  in  the  narration  of  this  event,  is  remarkable.  After  stating 
the  numbers  returned  to  the  king  by  the  captain-general,  it  is  said, 
"But  Levi  and  Benjamin  counted  he  not  among  them:  for  the 
king's  word  was  abominable  to  Joab."  1  Chron.  xxi,  6. 

David's  sin  in  this  instance  was  visited  with  sudden  and  summary 
punishment.  It  appears  from  the  narrative,  that  the  conscience  of 
the  king  was  quickly  awakened  to  a  sense  of  his  guilt  before  any 


196  THE   HEBREW   PEOPLE. 

messenger  from  Jehovah  visited  him.  This  conviction  was,  however, 
soon  followed  by  penal  visitation.  The  prophet  Gad  came  to  the 
king,  and  offered  him  his  choice  of  three  several  pmiishments, — seven 
years  of  famine,  three  months'  disastrous  defeat  in  Avar,  or  three 
days'  pestilence.  These  alternatives  were  presented  to  the  king, 
who  was  commanded  to  make  choice  of  one  of  these  evils.  It  has 
been  thought  a  very  strange  circumstance,  that  each  of  these  inflic- 
tions was  directed  rather  against  the  people,  who  had  taken  no  part 
in  this  transgression,  than  against  the  king,  who  alone  was  guilty. 
The  reply  to  this  is,  first,  that  God,  being  the  supreme  Governor  of 
the  world,  has  a  right  to  subject  mankind  to  any  providential  visita- 
tions ;  and  in  the  exercise  of  his  infinite  goodness  and  wisdom  he, 
and  he  alone,  can  adapt  these  visitations  so  as  to  accomplish  his  pri- 
mary purposes  without  subjecting  any  creature  to  undue  injury  or 
injustice.  Secondly,  It  must  be  remembered  that  the  transgression 
of  David  in  this  case  was  one  of  a  public  character,  which  arose  out 
of  an  official  discharge  of  his  public  duty,  and  that  the  exercise  of 
these  powers  necessarily  involved  the  safety  and  happiness  of  the 
people.  The  case  before  us,  therefore,  presents  no  greater  difficulty 
than  that  of  one  man  misusing  powers  with  which  he  was  intrusted, 
and  thus  involving  a  whole  community  in  difiiculty,  disaster,  or  disease. 

It  may,  however,,  be  fairly  questioned  whether  any  course  would 
have  more  effectually  brought  the  erring  king  to  a  sense  of  the  great- 
ness of  his  sin  than  that  which  was  appointed.  David  having  chosen 
that  punishment  which  more  immediately  placed  himself  in  contact 
with  Divine  justice,  when  he  saw  the  devastations  of  the  destroying 
pestilence,  deeply  sympathizing  with  his  suffering  people,  he  cried 
unto  the  Lord,  saying,  "  Lo,  I  have  sinned,  and  I  have  done  wick- 
edly :  but  these  sheep,  what  have  they  done  ?  Let  thine  hand,  I  pray 
thee,  be  against  me,  and  against  my  father's  house."  2  Sam.  xxiv,  17. 
In  this  case,  as  in  many  others,  Jehovah  remembered  mercy  in  his 
wrath,  and  stayed  the  progress  of  the  destroying  angel  as  he  drew 
near  toward  Jerusalem,  after  seventy  thousand  men  had  died  of  the 
pestilence,  which,  in  all  probability,  lasted  but  a  few  hours. 

This  national  infliction  was  over,  and  the  king  had  recovered  from 
its  fearful  consequences,  when  he  devoted  himself  to  preparations  for 
the  building  of  a  temple,  which  was  to  be  carried  into  effect  by  his 
successor.  He  also  made  a  very  careful  classification  of  the  Levites. 
that  the  temple- service  might  be  conducted  in  the  most  orderly  and 
magnificent  manner.  These  objects  occupied  the  declining  years  of 
David.  In  these  pious  efforts  the  princes,  nobles,  and  great  men  of 
Israel  generously  seconded  the  benefactions  of  the  sovereign ;  so  that 
the  provision  for  the  erection  of  the  sacred  edifice  was  immense. 


THE  HEBREW  PEOPLE.  197 

We  are  now  led  to  consider  the  last  days  of  this  great  man,  and 
the  appointment  of  his  successor.  These  circumstances  are  preg- 
nant with  the  most  intense  interest,  and  exhibit  David,  notwithstand- 
ing his  age  and  infirmity,  in  all  the  greatness  of  his  character.  God 
himself  had  made  the  appointment  of  the  succession  to  the  throne, 
and  had  ordained  Solomon  to  that  dignity.  This  election  had  been 
made  known,  and  was  acknowledged.  Long  after  David  had  been 
king  over  Israel,  and  Avhen  his  eldest  sons  were  young  men,  God  sent 
a  message  by  Nathan  unto  David,  which,  among  other  things,  an- 
nounced that  a  son,  yet  to  be  bom,  should  be  established  in  the  king- 
dom as  his  successor.  2  Sam.  vii,  12.  Again,  after  the  birth  of 
Solomon,  he  is  pointed  out  by  name  as  destined  to  inherit  his  fathers 
dignity.*  That  this  appointment  was  publicly  known,  at  least  to  all 
the  royal  family,  is  evident  from  the  admission  of  Adonijah,  whose 
language  shows  that  he  was  fully  cognizant  of  it.  1  Kings  ii,  15. 
He  does  not  say  simply  that  the  kingdom  was  taken  from  him,  and 
given  to  his  younger  brother ;  but  appears  distinctly  to  admit  his 
prior  appointment  to  it :  "  It  tvas  his  from  the  Lord." 

Nevertheless,  when  David's  declining  health,  and  the  pressure  of 
extreme  old  age,  portended  his  early  death,  Adonijah,  his  oldest  liv- 
ing son,  having  brought  over  Joab  the  captain-general,  and  Abiathar 
the  chief  priest,  to  his  views,  determined  to  grasp  the  government 
before  it  had  quite  fallen  from  the  hand  of  his  father.  He  therefore 
assumed  the  state  and  privileges  of  sovereignty,  1  Kings  i,  5,  6 ;  and 
finding  that  his  father  did  not  interfere,  he  proceeded  to  appoint  the 
usual  inauguration  feast,  to  which  he  invited  all  the  persons  of  influ- 
ence who  were  likely  to  support  his  pretensions ;  Solomon,  Benaiah, 
Zadok,  and  Nathan,  being  excluded.  This,  in  itself,  is  a  further 
proof  that  he  knew  that  his  younger  brother  had  been  appointed  to 
succeed  his  father.  When  David  was  informed  of  these  measures, 
he  immediately  commanded  Zadok,  Nathan,  and  Benaiah  to  take 
Solomon  in  royal  state  to  Gihon,  on  the  king's  own  mule,  and  there 
to  anoint  him  king,  and  to  place  him  at  once  on  the  throne  of  Israel. 
This  movement  was  very  popular;  the  whole  multitude  of  Israel 
gathered  around  the  youthful  king,  and  rent  the  air  with  their  accla- 
mations. Adonijah  and  his  party  were  soon  informed  of  what  had 
taken  place ;  and,  dismayed  at  their  former  temerity  and  present 
danger,  they  immediately  separated,  and  Adonijah  sought  refuge  in 
the  sanctuary  by  taking  hold  of  the  horns  of  the  altar.  Solomon  on 
this  occasion  conducted  himself  with  equal  judgment  and  spirit. 
He  forgave  his  brother  Adonijah,  and  sent  him  to  his  house,  and 

"  1  Chron.  xxii,  9,  10.    The  first  clause  of  tlie  ninth  verse  is  incoiTectly  translated  in 
our  version :  it  should  be,  "A  sou  is  born,"  etc.    See  l)r.  Adam  Clarke  on  2  Sam.  vii. 


198  THE  HEBREW  PEOPLE, 

proceeded  to  take  upon  himself  the  administration  of  the  national 
affairs. 

Perhaps  there  never  was  a  sovereign  who  made  wiser  preparations 
for  the  future  well-being  of  his  kingdom,  or  retired  from  public  life 
with  more  grace  and  dignity,  than  David.  Having  assembled  all  the 
ecclesiastical,  civil,  and  military  authorities  of  the  kingdom,  (1  Chron. 
xxiii,  1,  2,)  and  given  them  his  arrangement  for  the  service  of  the 
house  of  the  Lord,  (chap,  xxiv-xxvi,  19,)  propounded  the  order  of 
military  service,  (chap,  xxvii,  1-23,)  and  the  stewardship  of  the  royal 
domains,  (chap,  xxvi,  20-32 ;  xxvii,  24-84 ;)  he  exerted  all  his  re- 
maining strength,  and  stood  up  before  this  august  meeting. 

We  cannot  claim  unparalleled  importance  for  this  assembly  on 
merely  human  grounds.  Persia  and  Egypt,  Greece  and  Rome,  may 
have  produced  congregations  as  rich  in  Avealth,  as  elevated  in  intel- 
lect, and  as  dignified  by  martial  prowess,  as  this  meeting  of  the  He- 
brew monarch  and  his  priests,  princes,  and  captains ;  although  we 
are  strongly  inclined  to  think  that,  on  these  grounds,  the  king  of 
Israel,  surrounded  by  his  people,  would  bear  a  respectable  compari- 
son with  any  national  assembly  ever  convened.  There  are,  however, 
reasons  for  investing  this  meeting  with  supreme  dignity  and  impor- 
tance from  its  truly  religious  tone  and  character.  Here  we  behold  a 
pious  king — one  who  had  stood  in  the  first  rank  as  a  poet,  a  musi- 
cian, a  statesman,  and  a  warrior — resigning  the  sovereignty  into  the 
hands  of  his  son,  in  obedience  to  the  will  of  God ;  and,  in  doing  so, 
giving  utterance  to  sentiments  the  most  noble  and  pious.  See  him 
handing  to  his  anointed  successor  plans  of  all  the  most  important 
parts  of  the  glorious  temple  which  he  was  appointed  to  build  to  the 
honor  of  Jehovah.  Observe  the  munificent  donations  which  he  and 
his  princes  make  on  the  spot  for  the  purpose  of  carrying  out  this 
great  object.  Hear  his  noble  address  prior  to  the  inauguration  feast, 
(1  Chron.  xxix,  10-20,)  and  mark  his  charge  to  his  son  and  suc- 
cessor. Chap,  xxviii,  9, 10.  But  these  dignified  and  pious  exercises 
do  not  terminate  when  David  recedes  from  the  public  eye.  Follow 
the  aged  monarch  into  his  retirement,  and  see  him  prostrate  before 
God,  praying  for  Solomon,  (Psalm  Ixxii,)  under  this  special  divine 
teaching,  while  his  mind,  by  a  glorious  afflatus  of  divine  influence, 
is  carried  out  to  a  contemplation  of  the  glory  and  triumphs  of  the 
Messiah's  kingdom,  until  his  rapt  spirit  loses  all  sense  of  want,  and 
his  full  heart  exclaims,  "  The  prayers  of  David  the  son  of  Jesse  are 
ended."  Take  all  these  into  account,  and  you  have  a  scene  scarcely 
equaled  in  sublimity  by  anything  seen  in  this  world  prior  to  the  ad- 
vent of  the  Messiah.  This  was  the  last  act  of  David's  life.  "  He  died 
in  a  good  old  age,  full  of  days,  riches,  and  honor."  1  Chron.  xxix,  28. 


THE  HEBREW  PEOPLE.  199 

We  are  now  called  upon  to  take  a  brief  survey  of  the  improve- 
ment which  the  reign  of  this  king  secured  to  his  country  and  king- 
dom ;  and  especially  notice  the  state  of  the  Israelitish  nation  with 
reference  to  their  independence  and  relative  political  position ;  the 
national  wealth  and  revenue,  and  their  measure  of  civilization.  Their 
progress  in  literature,  science,  and  art  will  be  examined  at  the  end 
of  this  chapter.  Although  we  indicate  these  points,  we  have  no  hope 
of  giving  that  amount  of  information  respecting  them  which  may  be 
expected  or  desired.  Our  remarks  Avill  necessarily  be  brief,  from  the 
limits  of  our  plan ;  and  defective,  for  want  of  more  ample  materials. 

1.  At  the  accession  of  David  to  the  throne,  his  people  could 
scarcely  be  called  a  nation.  The  Israelites  had,  indeed,  made  some 
vigorous  efforts  under  Saul  to  secure  their  independence ;  but  the 
last  and  most  desperate  conflict  was  unsuccessful.  The  tribes  were 
disunited.  The  strongholds  of  the  country  were  generally  either 
occupied  by  the  gamsons  of  the  Philistines,  or  other  neighboring 
enemies,  or  held,  like  Zion,  by  armed  bodies  of  the  native  tribes ; 
and  the  Hebrews  generally  were  the  easy  prey  of  any  powerful  bor- 
der chieftain.  But,  after  the  son  of  Jesse  had  swayed  the  sceptre 
forty  years,  how  changed  is  the  scene !  Throughout  the  length  and 
breadth  of  the  whole  land  allotted  to  the  tribes  of  Israel,  no  oppo- 
nent in  arms  is  found :  neither  the  bordering  Phenicians,  the  native 
Canaanites,  nor  the  neighboring  Pliilistines,  were  entirely  destroyed ; 
but  they  were  either  completely  subdued,  and  placed  under  tribute, 
or  so  deeply  impressed  with  the  superior  military  power  of  Israel, 
that  they  gladly  formed  alliances  of  a  friendly  and  commercial 
character  with  them,  which  were  productive  of  great  advantage  to 
the  descendants  of  Jacob.  Besides  this,  the  neighboring  countries 
had  been  subdued.  Moab,  Ammon,  Edom,  and  Syria  had  been  re- 
duced ;  and  the  dominion  of  Israel  had,  according  to  the  word  of  the 
Divine  promise,  extended  from  the  river  of  Egypt  to  the  Euphrates. 

ISot  only  had  the  Hebrew  nation  extended  their  authority  over 
this  wide  range  of  territory,  but  they  were  the  paramount  power  in 
western  Asia.  The  military  force  of  the  country,  both  as  it  respects 
numerical  amount  and  discipline,  equipment  and  spirit,  proves  that 
the  Jews  of  the  period  under  review  occupied  this  prominent  posi- 
tion not  simply  on  account  of  the  weakness  of  their  neighbors. 
Their  power  was  suflBcient  to  have  given  them  a  respectable  status 
in  any  age  or  part  of  the  world.  These  important  results  are  very 
creditable  to  David's  capacity  as  a  statesman  and  a  warrior.  He 
found  his  people  divided,  feeble,  and  trodden  down  by  haughty  and 
inveterate  foes.  If  he  did  not  succeed  in  fusing  the  several  tribes 
into  one  compact  and  indivisible  mass,  he  neutralized  and  over- 


200  THE  HEBREW  PEOPLE. 

ruled  their  division,  and,  for  all  practical  purposes,  brought  their 
united  energy  and  power  to  bear  against  every  national  foe.  This 
fact,  instead  of  depreciating,  greatly  enhances  the  character  of  the 
king.  He  raised  them,  not  only  to  honorable  independence,  but  to 
give  laws  to  all  the  surrounding  tribes. 

2.  The  national  wealth  of  the  Israelites,  when  David  was  called  to 
rule  over  them,  must  have  been  very  limited.  There  can  be  no 
doubt  that  when  they  crossed  the  Jordan  they  possessed  considera- 
ble substance.  It  is  equally  probable  that  this  was  greatly  increased 
by  the  spoils  of  Canaan.  Yet,  when  we  take  into  account  the  nu- 
merous spoliations  to  which  they  were  subjected  in  the  intermediate 
period,  and  the  very  unfavorable  influence  which  the  oft-repeated 
foreign  aggressions  exerted  upon  the  creation  of  Avealth,  we  must 
consider  that  at  the  death  of  Saul  they  were  a  poor  as  well  as  a 
weak  people. 

At  the  death  of  David,  however,  the  case  was  greatly  altered. 
The  many  successful  wars  wliich  this  sovereign  conducted  against 
neighboring  States,  had  filled  the  public  coffers ;  while  the  perfect 
protection  aflforded  to  every  local  interest  had  enabled  the  Israelites 
to  increase  private  property  to  a  great  extent.  If  we  may  rely  upon 
the  Hebrew  numerals  which  are  employed  to  specify  the  provision 
made  by  David  and  his  princes  for  the  building  of  the  temple,  there 
is  an  exhibition  of  national  and  private  wealth,  scarcely  equaled  in 
the  history  of  any  other  nation.  We  are  first  told  that  David  con- 
tributed one  hundred  thousand  talents  of  gold,  and  one  million 
talents  of  silver,  besides  immense  quantities  of  the  inferior  metals, 
whose  value  was  not  ascertained.  1  Chron.  xxii,  14.  Besides  this, 
he  gave,  out  of  his  private  property,  three  thousand  talents  of  gold, 
and  seven  thousand  talents  of  silver.  Chap,  xxix,  4.  This  donation 
he  presented  out  of  his  own  estate,  as  an  incentive  to  the  liberality 
of  the  people.  His  example  was  followed  in  the  same  noble  spirit ; 
for  his  people  presented  an  aggregate  contribution  of  five  thousand 
talents  of  gold,  and  ten  thousand  talents  of  silver,  besides  brass,  iron, 
and  precious  stones.  The  aggregate  sterling  value  of  these  contri- 
butions has  been  differently  estimated  by  learned  men.  Dean  Pri- 
deaux  (Conn.,  vol.  i,  p.  5,  note)  says  that  "  it  exceeded  £800,000,000 
of  our  money ;"  Lewis,  (Antiquities,  vol.  i,  p.  384,)  that  "it  amounted 
in  our  money  to  £837,477,365 ;"  while  other  commentators  compute 
it  at  above  £1,000,000,000.  (Kitto's  Illustrated  Comm.,  1  Chron. 
xxix,  16.)  Josephus,  however,  reduces  the  whole  amount  of  the  con- 
tribution to  ten  thousand  talents  of  gold,  and  one  hundred  thousand 
of  silver;  which,  according  to  the  last  of  the  preceding  calculations, 
would  make  the  value  about  £97,500,000  sterling.     But,  as  the 


THE   HEBREW   PEOPLE.  201 

large  sums  which  have  been  specified  have  appeared  to  many  per- 
sons quite  incredible,  Jenning  suggests  that,  as  the  Books  of  Chro- 
nicles, where  alone  these  numbers  are  fomid,  were  certainly  written 
after  the  return  from  the  Babylonish  captivity ;  so  it  is  probable  that 
these  calculations  may  have  been  made  according  to  the  estimated 
worth  of  the  Babylonish  talent,  which  would  reduce  the  several  amounts 
to  one-half.  Without  adopting  this  idea,  or  the  figures  of  Josephus, 
it  must  be  evident  that,  while  some  persons  estimate  the  HebreAV 
talent  at  £7,200,  and  others  as  low  as  £648,  no  certainty  can  be  at- 
tained as  to  the  precise  value  of  these  several  amounts,  which  Bed- 
ford (^Clironology,  p.  564)  supposes  to  have  been  equivalent  to 
£75,000,000  sterUng. 

Yet,  whatever  difficulty  may  prevent  our  estimating  the  precise 
amount  of  these  contributions,  it  is  certain  they  were  immense. 
The  gold  used  in  the  holy  of  holies  alone  was  worth  £4,500,000 
sterling. — Prideaux's  Connection.  The  precious  metals  appear  to 
have  been  much  more  abundant  in  the  early  ages  than  they  are  at 
present ;  and  when  it  is  known  that  a  few  articles  of  gold  presented 
by  Croesus,  king  of  Lydia,  to  the  Delphian  oi^acle,  have  been  valued 
at  £879,547,  (Larcher^s  Notes  on  Herodotus,  vol.  i,  p.  69,)  we  may 
fully  expect  that  the  provision  which  enabled  Solomon  to  carry  out 
the  whole  of  this  noble  plan  must  have  been  prodigious. 

At  the  lowest  estimate,  therefore,  it  is  clearly  shown  that  the 
Israelites  had  made  remarkable  progress  in  the  acquisition  of  wealth 
during  the  reign  of  David,  and  were  at  his  death  in  circumstances 
which  enabled  them  to  occupy  an  elevated  and  influential  position, 
in  this  respect,  even  in  comparison  with  older  and  more  extensive 
empires. 

We  know  but  little  of  the  revenues  of  the  Hebrew  sovereigns, 
cither  as  to  their  amount,  or  the  means  by  which  they  were  raised. 
At  first,  when  Saul  was  appointed  king,  the  people  who  were  well- 
disposed  toward  him  brought  presents  ;  which  were  intended,  doubt- 
less, to  enable  him  to  support  the  dignity  to  which  he  had  been  ele- 
vated. We  have  no  information  of  any  other  means  which  the  first 
Hebrew  king  had  of  meeting  the  expenses  of  state.  It  is  unques- 
tionable that  at  this  time  the  maintenance  of  those  employed  in  war 
did  not  devolve  upon  the  sovereign.  They  were  a  militia  engaged 
in  the  defense  of  their  own  families,  by  whom  their  wants  were  sup- 
plied. Hence,  in  conformity  to  the  customs  of  the  time,  David  is 
spoken  of  as  sent  with  provisions  to  his  brethren,  and  a  present  to 
their  officer.  From  these  voluntary  contributions,  which  were  gene- 
rally rendered  in  kind,  it  is  probable  Saul  derived  his  chief  support. 
1  Sam.  xvi,  20. 


202  THE  HEBREW  PEOPLE. 

When  the  kingdom  was  confirmed  in  the  hand  of  David,  he  ap- 
pears to  have  greatly  extended  the  royal  revenues.  One  important 
source  of  Avealth  of  which  he  availed  himself  Avas,  the  possession  of 
numerous  flocks :  Michaelis  thinks  they  were  kept  on  the  pasture- 
lands  bordering  on  the  confines  of  Israel  and  Arabia.  These  were, 
perhaps,  at  fii-st  the  spoil  of  subdued  countries.  1  Sam.  xxx,  20. 
But  this  branch  of  property  was  held  in  great  esteem ;  for  among 
the  principal  officers  of  David  we  find  at  least  three  who  were  placed 
in  charge  of  the  royal  herds.  1  Chron.  xxvii,  29,  31. 

Another  source  of  revenue  arose  from  the  lands,  vineyards,  olive- 
yards,  and  sycamore-grounds  possessed  by  the  king.  How  these 
were  acquired  we  cannot  tell ;  perhaps  to  a  great  extent  by  confisca- 
tions on  account  of  political  offenses.  We  know  David  disposed  of 
the  landed  property  of  Saul.  Stewards  of  the  first  order  in  rank 
were  also  appointed  to  watch  over  this  class  of  royal  property. 
1  Chron.  xxvii,  26-28 ;  2  Chron.  xxvi,  10. 

The  resources  of  the  sovereign  were  also  greatly  augmented  by 
the  spoil  of  vanquished  countries.  It  is  certain  that  David  obtained 
immense  treasure  in  this  manner ;  and  especially  by  the  annual  tri- 
bute rendered  by  these  countries,  which  must  have  formed  a  regular 
source  of  very  great  revenue. 

But  although,  in  the  peculiar  circumstances  of  David's  kingdom, 
these  might  be  most  efficient  sources  of  income,  they  can  scarcely 
be  regarded  as  regular  revenues  contributed  to  sustain  the  dignity 
of  the  crown,  and  the  expenses  incident  to  royalty.  It  appears  even 
now  doubtful  whether,  on  the  establishment  of  monarchy  among  the 
Hebrews,  there  was  any  agreement  by  which  a  regular  tax  was  levied 
on  the  kingdom  for  the  use  of  the  king.  The  monition  of  Samuel 
does  indeed  countenance  this  opinion.  1  Sam.  viii,  15.  But  if  any 
tax  was  levied  in  the  days  of  David,  it  appears  to  have  consisted 
maijily  in  a  sufficient  supply  for  the  support  of  the  royal  household. 
This  was  perhaps  done  by  dividing  the  nation  into  twelve  districts, 
a  captain  or  treasurer  being  appointed  to  each.  These  were  seve- 
rally charged  with  furnishing  provision  for  the  royal  establishment 
for  a  month.  And  thus,  each  following  in  rotation,  the  royal  house- 
hold was  regularly  and  constantly  supplied.  In  the  time  of  David 
these  sources  of  income  were  abundantly  sufficient  for  all  the  wants 
of  the  king,  and  enabled  him  to  amass  the  vast  stores  to  which  we 
have  referred.  But  it  does  not  appear  that  he,  in  any  instance,  op- 
pressed the  people  by  unreasonable  exactions. 

3.  The  state  of  civilization  amongst  the  Hebrews  during  this  pe- 
riod claims  some  attention.  Two  inquiries  present  themselves ;  the 
first,  respecting  the  progressive  improvement  of  the  Israelites  from 


THE   HEBREW   PEOPLE.  203 

the  commencement  of  the  monarchy  to  the  death  of  David ;  the 
second,  the  relative  position,  in  civihzation,  which  this  people  held 
to  the  rest  of  the  world  at  the  close  of  this  period. 

If,  in  reference  to  our  first  question,  we  take  an  eminent  living 
writer  (Guizot)  for  our  guide,  and  admit  that  the  first  idea  com- 
prised in  this  term  "  is  the  notion  of  progress,  of  development ;" 
that  it  includes  two  elements, — "  the  progress  of  society,  the  pro- 
gress of  individuals, — the  amelioration  of  the  social  system,  and  the 
expansion  of  the  mind  and  faculties  of  man ;"  then  it  must  be  admit- 
ted that  the  period  of  history  which  has  passed  under  review  in  the 
present  chapter  was  the  very  season  which  contributed,  in  a  pre- 
eminent degree,  to  the  civilization  of  the  Hebrew  people.  See  the  tone 
of  moral  feeling  which  prevailed  during  the  times  of  the  judges,  exhi- 
bited not  in  the  conduct  of  the  men  of  Gibeah  to  the  Levite  and  his 
partner,  for  the  morals  of  this  city  might  be  an  exception  to  the  gene- 
ral habits  of  the  people ;  although  the  manifestation  of  such  behavior 
in  a  single  instance  indicates  a  very  low  degree  of  civilized  life : — but 
see  it  in  the  means  adopted  by  this  man  to  rouso  the  indignant  feel- 
ings of  his  fellow-countrymen  : — the  dead  body  of  the  woman,  man- 
gled and  bloody,  sent  to  the  several  tribes  of  Israel !  Surely  this 
shows  the  morality  of  the  public  mind  to  have  been  very  low.  An- 
other sad  confirmation  of  this  is  seen  at  the  end  of  the  government 
of  the  judges,  in  the  conduct  of  the  sons  of  Eli,  and  of  the  sons  of 
Samuel.  Among  a  people  taught  and  disciplined  as  the  Israelites 
had  been,  such  obscene  and  unjust  conduct  could  not  have  been 
manifested  in  high  places,  unless  the  bulk  of  the  population  had,  to 
a  fearful  extent,  become  ignorant  and  debased.  If  further  evidence 
be  wanting  on  this  head,  it  is  found  in  the  slavish  subjection  in 
which  they  were  held  by  their  Philistine  lords.  When  we  know 
that,  beyond  the  use  of  a  file  or  a  grindstone,  no  Israelite  could 
sharpen  or  repair  even  an  agricultural  instrument,  and  that  no  wea- 
pons of  war  were  allowed  them  ;  can  we  conceive  of  more  complete 
mental  debasement,  either  generally  or  among  individuals  ? 

If,  from  this  stjite  of  feeling,  morals,  and  subjection,  the  mind 
turns  to  the  condition  of  the  Israelites  at  the  end  of  David's  reign, 
and  remembers  that  the  difference  which  is  so  manifest,  must  be 
regarded  as  the  result  of  increasing  intelligence  and  mental  energy, 
we  shall  perhaps  scarcely  find  a  half  century  in  the  history  of  any 
people  wliich  displays  a  richer  measm-e  of  individual  and  collective 
progress. 

Let  the  list  of  David's  military  worthies  be  considered,  and  it  will 
be  found  that  their  actions  evinced  not  only  the  greatest  martial 
prowess,  but  equally  generous  feeling,  nobility  of  mind,  elevated 


204:  THE  HEBREW  PEOPLE. 

ardor ;  and  all  this  in  many  instances  united  with  the  highest  pro- 
fessional talent  and  skill.  Nor  do  we  find  any  deficiency  in  the 
civil  service  of  the  nation.  There  is  no  evidence  in  the  history  that 
the  judges  and  magistracy  were  at  all  deficient  in  intelligence  or 
integrity ;  and  in  the  higher  branches  of  the  affairs  of  the  state,  men 
were  found  equal  to  all  the  duties  of  the  council,  and  to  all  the  exi- 
gencies of  the  executive  government. 

Nor  was  improvement  confined  merely  to  one  class  or  section  of 
the  people  :  the  public  mind,  in  all  its  grades,  had  been  thus  raised. 
The  various  incidents  recorded  in  the  history  clearly  prove  this ; 
while  the  several  public  troubles  and  rebellions  which  clouded  the 
reign  of  the  son  of  Jesse  show,  that,  mixed  with  much  irregularity 
and  some  violence,  a  spirit  distinguished  by  open-heartedness,  libe- 
rality, and  a  just  sense  of  freedom,  very  extensively  prevailed. 

Over  the  kingdom  thus  elevated  and  improved,  Solomon  was,  by 
the  special  pro\idence  of  God,  called  to  reign.  For  this  high  office 
he  was  fitted  by  extraordinary  endowments ;  and  he  appears  to  have 
begun  his  reign  in  a  manner  which  displayed  both  sterling  piety  and 
sound  judgment.  It  is,  however,  extremely  difficult  to  do  justice 
either  to  him  or  his  predecessor,  from  the  great  obscurity  in  which 
the  motive  and  object  of  certain  actions  are  involved.  Such  is  the 
case  with  respect  to  Adonijah,  Shimei,  Joab,  and  Abiathar. 

In  the  first  instance,  it  is  not  possible  for  us  now  to  understand  the 
full  intent  and  meaning  of  Adonijah's  request  to  have  Abishag  for 
his  wife.  Many  of  our  best  writers  have  spoken  of  Solomon's  con- 
duct in  this  case  as  the  most  heartless  and  cruel ;  while  one  actually 
denounces  the  person  who  may  take  another  view  of  the  subject  as 
"an  enemy  to  the  cause  of  God  and  truth." — Dr.  A.  Clarke  on 
1  Kings  ii,  17.  This,  however,  will  not  deter  us  from  saying  that  we 
regard  his  conclusion  not  only  as  unjustly  harsh,  but  as  unwarranted 
by  the  history.  It  must  be  admitted  as  an  undoubted  fact,  that  So- 
lomon was  called  to  the  throne  by  the  express  declaration  of  Jeho- 
vah. This  Adonijah  knew,  for  he  had  vainly  attempted  to  frustrate 
the  Divine  purpose.  He  now  makes  a  request  to  have  Abishag  for 
his  wife.  If  this  petition  meant  no  more  than  it  expressed,  it  is  not 
probable  that  Solomon  would  have  taken  the  course  which  he  did. 
The  whole  account  cannot,  indeed,  be  fairly  read,  without  producing 
the  conviction  that  Solomon  regarded  this  request  as  a  proof  that 
Adonijah  still  hoped  to  seize  the  crown ;  that  he  had  accomplices 
who  were  engaged  with  him  in  this  purpose ;  and  that  this  petition 
was  the  first  of  the  means  to  be  resorted  to  for  the  accomplishment 
of  this  end.  The  Septuagint  has  given  us  a  version  of  Solomon's 
reply  to  his  mother  Avhich  is  preferable  to  our  authorized  text: 


THE   HEBREW    PEOPLE.  205 

"  Ask  for  him  the  kingdom  also  :  for  he  is  my  elder  brother,  and  he 
has  Abiathar  the  priest,  and  he  has  Joab  the  captain-general  of  the 
army,  his  friend." — Horsleys  Bib.  Crit.,  vol.  i,  p.  367.  Does  not 
this  language  clearly  show  that  the  king  believed  he  knew  the  plan 
and  purpose  which  dictated  this  request,  and  that  the  support  ren- 
dered to  his  brother  was  so  poweiful  as  not  to  allow  any  mild  mea- 
sures of  precaution  to  be  taken  ?  If  this  was  Solomon's  judgment, 
fomided  on  a  thorough  knowledge  of  the  case,  then  Adonijah  merited 
his  doom.  As  we  cannot  now  know  anything  of  his  means  of  infor- 
mation, so  we  cannot  decide  on  the  accuracy  of  his  judgment.  Still, 
as  the  case  might  have  been  such  as  we  have  supposed, — which  is 
indeed  probable  from  the  admitted  wisdom  of  Solomon, — so  it  is 
possible  that  his  conduct  in  this  instance  might  have  been  justifiable. 

The  fate  of  Abiathar  and  Joab  rather  strengthens  this  view  of  the 
history.  The  former,  summoned  before  Solomon,  is  deprived  of  the 
high  priesthood,  and  banished  to  his  native  city.  Solomon's  ad- 
dress to  him  is  worthy  of  remark.  He  speaks  to  him  as  to  one  who 
is  acknowledged  to  be  guilty  of  a  capital  crime ;  and,  although  de- 
serving death,  he  spares  his  life  from  a  compassionate  regard  to  the 
privations  and  perils  which  he  had  shared  with  David  his  father. 
When  the  wisdom  of  Solomon  is  admitted,  how  can  we  account  for 
the  use  of  such  language,  except  on  the  supposition  that  he  had  been 
actually  engaged  in  a  new  conspiracy  with  Adonijah  ? 

In  the  case  of  Joab  this  presumption  is  still  stronger.  He  is  told 
of  the  death  of  Adonijah,  and  of  the  exile  of  Abiathar  from  court ; 
and  this  man  of  violence  and  blood,  appalled  at  the  danger  of  his 
position,  flies  at  once  to  the  tabernacle  at  Gibeon,  and  takes  hold 
of  the  horns  of  the  altar.  Did  not  such  conduct  imply  an  acknow- 
ledgment of  his  guilt  ?  This  appears  to  be  confirmed  by  the  text 
of  Scripture  which  distinctly  says,  "  Eor  Joab  had  turned  after  Ado- 
nijah." 1  Kings  ii,  28.  We  do  not  think  that  the  language  quoted 
refers  to  the  attempt  made  to  seat  Adonijah  upon  the  throne  before 
the  death  of  David,  but  to  a  settled  purpose  of  carrying  out  this 
project ;  which  being  known  by  Solomon,  Joab,  self-convicted,  fled 
to  the  sanctuary,  where  he  was  slain  by  command  of  the  king. 

Almost  equal  exception  has  been  taken  to  the  conduct  of  Solomon 
towards  Shimei.  It  is  called  "  a  t3Tannical  restriction  on  his  inno- 
cent liberty." — Kittd's  Bib.  Cyclop.,  art.  Solomon.  We  demur  to 
this  imputation.  We  think  it  must  be  regarded  as  an  axiom  in  po- 
litics, that  every  man  enjoying  the  happiness  and  security  of  social 
and  civilized  society,  ought  to  give  up  so  much  of  his  personal  liberty 
as  is  absolutely  necessary  to  secure  the  public  Avell-being.  Shimei, 
then,  had  proved  himself  to  be  a  bad  man  and  a  bad  citizen.    IJe  haid 


206  THE  HEBREW  PEOPLE. 

acted  with  the  greatest  disloyalty  toward  the  king,  under  circum- 
stances which  very  greatly  aggravated  the  offense.  He  himself 
afterward  fully  admitted  his  crime ;  and  the  king's  friends  regarded 
him  as  worthy  of  death.  But  Shimei  was  a  powerful  chief.  He 
came  to  make  confession  with  a  thousand  men  at  his  back.  Now, 
we  do  not  plead  for  the  future  punishment  of  this  man  for  his  crime ; 
but  we  do  think  it  justified  Solomon  in  isolating  him  from  his  tribe, 
and  placing  him  under  surveillance  in  the  city.  If,  afterwards,  he 
was  so  infatuated  as  to  violate  his  pledge,  and  transgress  the  royal 
command,  he  had  only  himself  to  blame ;  and  his  case  is  another 
proof  that  when  men  embark  on  a  course  of  insubordination  and 
guilt,  they  may  reasonably  expect  that  their  sin  will  find  them  out. 

Solomon,  soon  after  his  accession,  formed  an  affinity  with  the  king 
of  Egypt  by  marrying  his  daughter.  (See  ylppentZza:,  note  61.)  He 
afterward  invited  all  his  chief  princes,  captains,  and  ofiicers  to  meet 
him  at  a  solemn  sacrifice  before  the  tabernacle  of  the  Lord  at  Gibeon. 
Here  the  king  offered  a  thousand  burnt- offerings,  and  worshiped  be- 
fore the  Lord.  In  that  night  God  appeared  "unto  Solomon,  and 
said  unto  him,  Ask  what  I  shall  give  thee.  And  Solomon  said  unto 
God,  Thou  hast  showed  great  mercy  unto  David  my  father,  and 
hast  made  me  to  reign  in  his  stead.  Now,  0  Lord  God,  let  thy 
promise  unto  David  my  father  be  established :  for  thou  hast  made 
me  king  over  a  people  like  the  dust  of  the  earth  in  multitude.  Give 
me  now  wisdom  and  knowledge,  that  I  may  go  out  and  come  in  be- 
fore this  people  :  for  who  can  judge  this  thy  people,  that  is  so  great  ?" 
2  Chron.  i,  7-10.  God  gi-aciously  approved  of  this  request,  and 
assured  him  that  as  he  had  not  asked  long  life,  riches,  honor,  or  the 
life  of  his  enemies,  but  wisdom  and  knowledge,  these  should  be 
given,  with  riches  and  honor  beyond  all  that  his  predecessors  had 
enjoyed,  or  what  any  of  his  successors  should  realize. 

We  recommend  those  Avho  so  loudly  declaim  against  the  despot- 
ism, cruelty,  and  injustice  of  Solomon,  during  this  part  of  his  life,  to 
see  how  far  they  can  reconcile  their  opinions  with  this  exhibition  of 
his  character.  When  Jehovah  testifies  in  terms  of  approval  his 
freedom  from  vindictive  passions,  men  should  pause  before  they 
indulge  in  unqualified  censure. 

Solomon  now  entered  upon  his  great  work,  to  which  he  had  been 
divinely  appointed, — the  erection  of  the  temple  which  bore  his 
name.  Any  minute  or  architectural  description  of  this  structure  is 
foreign  to  our  plan.  But  it  will  be  necessary  to  notice  a  few  parti- 
culars respecting  it.  The  site  of  this  building  David  had  purchased 
of  Araunah,  the  Jebusite,  to  offer  sacrifice  unto  Jehovah,  when  the 
angel  of  death  ceased  from  destroying  the  Israelites,  after  David 


THE  HEBREW  PEOPLE.  207 

had  sinned  in  the  numbering  of  the  people.  This  spot,  otherwise  so 
desirable,  presented  great  difficulties  to  the  execution  of  the  plan. 
It  was  a  hill  which,  on  three  sides,  but  especially  on  the  south  and 
east,  sloped  down  precipitously  to  a  very  deep  valley,  through 
which  ran  the  brook  Kedron.  The  first  thing,  therefore,  was  to 
commence  a  range  of  walls  at  the  level  of  the  valley ;  and,  rearing 
them  up  to  the  summit  of  the  hill,  to  obtain  a  sufficient  space  for  the 
erection  of  the  building  and  its  surrounding  courts.  This  work, 
which  required  to  be  done  with  the  largest  stones,  and  in  the  most 
substantial  manner,  was,  we  are  told,  so  executed.*  "We  find  good 
reason  for  believing  that  a  part  of  these  identical  walls  yet  remain. 
As  no  fire  or  other  means  of  destroying  a  building  could  possibly 
affect  substantial  walls  raised  in  this  manner,  and,  in  fact,  made  a 
part  of  the  everlasting  hill ;  so  it  is  not  likely  that  at  any  subsequent 
period  the  Jews  would  possess  sufficient  resources  to  undertake 
such  a  work  of  supererogation  as  the  removal  and  rebuilding  of 
these  original  walls.  We  are  not,  however,  left  to  mere  induction 
on  this  question :  a  most  intelligent  traveler  has  fully  investigated 
the  subject ;  and  his  proofs  are  as  curious  and  interesting  as  they 
are  conclusive.  (Robinson's  Biblical  Researches,  vol.  i,  pp.  427, 
428.) 

It  will  be  necessary  in  the  next  place  to  notice  the  plan  of  the 
building.  Who  was  the  architect  ?  This  question  deserves  an  an- 
swer on  intellectual  and  scientific  grounds  :  it  does  so  pre-eminently, 
as  one  of  deep  interest  to  every  real  believer  in  the  inspiration  of 
the  Scriptures.  We  are  at  no  loss  as  to  who  originated  the  idea  of 
this  structure.  David  has  an  undoubted  claim  to  this  honor.  Suc- 
cessful in  all  his  wars,  and  reposing  in  his  house  of  cedar,  he  thought 
it  unsuitable  and  derogatory  to  the  Divine  honor  for  the  ark  of  God 
to  rest  in  a  tent.  It  is  very  probable  that  another  idea  strengthened 
this  desire  in  the  mind  of  the  king.  He  might  naturally  have  thought 
the  light  and  temporary  structure  of  the  tabernacle  suitable  to  the 
circumstances  of  the  people  whilst  in  the  wilderness ;  but  that  now, 
when  they  had  acquired  a  permanent  location,  and  had  obtained 
wealth  and  power,  so  that  substantial  and  ornate  dwellings  were 
rising  up  on  every  side,  the  former  residence  of  the  seat  and  centre 
of  their  holy  religion  was  altogether  unsuitable  to  their  altered  con- 
dition. 

But  David  not  only  supplied  his  son  with  treasure  and  materials 
for  the  building ;  he  also  gave  him  a  pattern  or  plan  of  the  structure. 
Whence  was  this  derived  ?  It  may  first  be  important  to  observe 
that  the  Hebrew  term  (JT^W)  rendered  "  pattern,"  is  precisely  the 

*  Joseplius,  Ant.,  b.  xv,  ch.  ii,  sect.  3 ;  Wars,  b.  v,  ch.  v,  sect.  1. 


208  THE  HEBKEW  PEOPLE. 

same  as  that  which  the  Lord  used  when  he  charged  Moses  to  make 
the  sanctuary  and  its  furniture  "  according  to  all  that  I  show  thee, 
after  the  pattern  of  the  tabernacle,  and  the  pattern  of  all  the  instru- 
ments thereof."  Exod.  xxv,  9.     Now,  it  is  universally  allowed  that 
the  instructions  which  Moses  received  as  to  the  form  and  figure  of 
all  these  things  were  amply  sufficient  to  enable  him  to  describe  them 
most  exactly.    The  repeated  cautions  addi-essed  to  him  suppose  this ; 
for  they  all  charge  him  to  construct  the  holy  place  and  its  furniture 
after  the  pattern  which  had  been  sJioived  him  in  the  mount.     He 
had  seen  or  received  impressions  equivalent  to  those  produced  by 
sight,  and  was  thei'efore  fully  acquainted  with  the  plan  of  the  work 
to  be  done.     Nor  can  there  be  any  reason  Avhy  the  term  here  used 
should  be  limited  to  a  less  measure  of  knowledge.     The  entire  scope 
of  the  passage  proves  that  the  information  was  of  the  most  ample 
and  perfect  character.     We  will  not  speculate  upon  the  question, 
whether  David  gave  it  to  his  son  by  means  of  verbal  description,  or 
in  ichnographic  delineations.     We  see  no  reason  to  doubt  the  latter, 
as  it  appears  most  suitable  to  the  requirements  of  the  case.     But 
then  whence  did  David  obtain  this  information  and  these  designs  r 
We  say.  Most  certainly,  from  Jehovah.     Nor  do  Ave  think  this  fact 
would  have  been  doubted,  but  for  the  inveterate  dislike  which  the 
human  mind  feels  to  admit  Divine  interposition,  even  in  the  most 
important  and  sacred  undertakings.     On  this  point  the  teaching  of 
the  Scripture  account  appears  to  be  most  explicit.     It  informs  us 
that  he  had  this  pattern  "  by  the  Spirit,"  1  Chron.  xxviii,  12  ;  that 
is,  by  Divine  teaching.     Lest  this  language  should  be  mistaken, 
David  further  explains  himself,  and  says,  "  All  this  the  Lord  made 
me  understand  in  writing  by  his  hand  upon  me,  even  all  the  works 
of  this  pattern."  Verse  19.     Li  Avhat  manner  this  information  was 
given  to  David,  we  are  not  informed,  whether  by  special  revelation 
in  visions,  or  in  any  other  way ;  but  we  are  told  that  the  knowledge 
of  the  form  of  the  whole  building  and  its  several  parts  which  he  thus 
obtained,  was  not  a  vague,  uncertain  impression  floating  in  his  ima- 
gination, but  knowledge  so  ample  and  distinct  as  enabled  him  to 
detail  the  whole  in  written  accounts,  and  perhaps  to  exhibit  the  se- 
veral parts  of  the  building  in  a  series  of  architectural  designs. 

Whatever  the  reader  may  think  of  these  views,  nothing  can  be 
more  certain  than  the  fact,  that  of  all  the  buildings  which  were  ever 
erected,  there  is  not  one  which  supplies  such  ample  evidence  of 
having  been  built  on  a  perfect  and  fully  detailed  plan,  as  this  cele- 
brated temple.  We  should  consider  the  great  extent  of  the  whole 
erection,  and  take  into  account  the  peculiarity  of  the  design,  and  its 
highly  ornamental  character;  and,  moreover,  that  it  "  was  built  of 


THE  HEBREW  PEOPLE.  209 

stone  made  ready  before  it  was  brought  thither  :  so  that  there  was 
neither  hammer  nor  ax  nor  any  tool  of  iron  heard  in  the  house, 
while  it  was  in  building."  iKingsvi,  7.  To  those  who  are  acquainted 
with  the  difficulty  of  executing  complicated  and  extensive  buildings 
from  the  best  working  drawings,  it  will  be  evident  that  the  fact  now 
referred  to,  Avhile  it  proves  the  excellence  of  the  workmanship  and 
the  skill- of  the  artisan,  no  less  clearly  demonstrates  the  perfection, 
completeness,  and  detail  of  the  various  architectural  designs.  Alto- 
gether, the  design  and  execution  afford  one  of  the  most  splendid 
exhibitions  of  cultivated  and  scientific  intellect  which  the  world  has 
ever  seen. 

In  the  prosecution  of  this  work  Solomon  followed  the  example  of 
his  father,  and  procured  from  the  king  of  Tyre  some  of  his  most 
talented  artificers  and  workers  in  metals.  The  remains  of  the  na- 
tive Canaanitish  tribes,  who  had  been  reduced  to  semtude,  were 
engaged  in  the  most  laborious  parts  of  this  work :  their  number  is 
estimated  at  153,600,  of  whom  70,000  were  employed  to  bear  bui'- 
dens,  80,000  engaged  as  hewers  of  wood  in  the  mountains,  and  3,600 
were  intrusted  with  the  oversight  of  the  others. 

Besides  these,  Solomon  made  a  levy  of  thirty  thousand  Hebrews, 
who  were  sent  to  Lebanon  to  assist  in  preparing  the  timber.  These 
did  not  indeed  labor  continuously,  but  in  courses,  ten  thousand  at  a 
time,  so  that  each  man  was  at  work  one  month,  and  at  home  two 
months.  1  Kings  v,  13,  14.  These  complicated  arrangements  were 
continued  for  several  years,  on  the  most  perfect  and  systematic  plan. 
The  stones  were  fully  worked,  and  each  prepared  for  its  respective 
position.  Every  beam  was  in  like  manner  fitted  for  its  place.  For 
this  purpose  multitudes  were  employed  in  the  mountains  ;  and  the 
wood  thus  prepared  was  sent  down  to  the  sea,  and  then  floated,  per- 
haps to  Joppa,  by  which  means  the  land-carriage  Avould  be  reduced 
to  about  twenty-five  miles.  To  sustain  these  laborers,  and  remu- 
nerate Hiram  for  the  service  of  his  servants,  Solomon  supplied  the 
king  of  Tyre,  year  by  year,  with  twenty  thousand  measures  of  wheat, 
twenty  thousand  measures  of  barley,  twenty  thousand  baths  of  wine, 
and  twenty  thousand  baths  of  oil.  2  Chron.  ii,  10. 

Seven  years  and  six  months'  continued  labor  completed  this  work. 
But,  particular  as  the  sacred  account  appears  to  be,  there  is  so 
much  difficulty  connected  with  an  exact  interpretation  of  the  tech- 
nical terms  employed,  and  so  many  important  points  are  omitted, 
that  no  clear  and  complete  description  has  yet  been  given  of  this 
celebrated  building ;  nor  does  it  fall  within  our  province  to  attempt 
it.  "We  may  just  observe,  that  the  part  specially  devoted  to  Divine 
service  was  on  the  same  general  plan  as  the  tabernacle,  only  larger ; 

14 


210  THE  HEBREW  PEOPLE. 

for,  whereas  in  the  sacred  tent  the  most  holy  place  was  but  ten  cubits 
square,  in  the  temple  it  was  twenty.  In  like  manner  here  the  holy 
place  was  twenty  cubits  wide  and  forty  long,  instead  of  ten  Avide  and 
twenty  long.  Before  the  holy  place  was  a  porch,  or  vestibule,  twelve 
cubits  deep,  and  twenty  wide.  This  most  sacred  part  of  the  edifice 
was  important,  not  from  its  size,  (for  in  this  respect  it  has  been 
exceeded  by  many  buildings  in  every  civilized  country,  and  by  nu- 
merous churches  in  our  OAvn,)  but  from  the  elaborate,  costly,  and 
highly  decorative  character  of  its  entire  interior  and  furniture ;  and 
also  in  the  number,  extent,  and  grandeur  of  its  surrounding  courts, 
chambers,  walls,  and  towers.  Nor  can  it  be  doubted  that  the  de- 
sign of  these  was  elegant  and  harmonious,  and  the  execution  perfect. 

Having  finished  the  temple,  and  provided  it  with  every  necessary 
article  for  religious  worship  to  be  performed  there,  devised  and  exe- 
cuted on  the  same  scale  of  costly  magnificence  as  the  building  itself, 
the  whole  was  dedicated  to  the  service  of  God.  The  manner  and 
results  of  this  service  will  be  given  in  the  next  chapter. 

The  resources  which  had  been  expended  on  this  great  work  Solo- 
mon afterwards  applied  to  the  erection  of  a  palace,  or  rather  palaces, 
for  himself  It  does  not  appear  probable  that  he  engaged  as  many 
persons  in  these  works  as  had  been  employed  on  the  temple,  but 
they  occupied  nearly  twice  as  much  time,  probably  in  consequence 
of  the  minute  elaboration  of  the  costly  materials  with  which  they 
were  adorned.  The  temple  was  seven  years  and  a  half  in  building ; 
the  palaces  occupied  twelve  years  and  a  half ;  so  that  twenty  years 
of  Solomon's  reign  were  thus  employed.  (Compare  1  Kings  vii,  1, 
with  2  Chron.  viii,  1.)  We  need  not  detail  the  splendor  and  mag- 
nificence of  these  works.  They  all  contributed  to  display  the  power 
and  wealth  of  the  Jewish  monarch  and  people  in  this  the  season  of 
their  greatest  prosperity. 

The  enormous  expenditure  required  for  these  immense  under- 
takings appears  to  have  exhausted  even  the  treasury  of  Solomon, 
and  he  was  consequently  compelled  to  levy  unusual  taxes  on  his 
people.  1  Kings  ix,  15.  It  has  been  conjectured  that  a  part  of  this 
taxation  was  levied  to  pay  the  king  of  Tyre,  who,  during  the  pro- 
gress of  these  works,  had  not  only  furnished  Solomon  with  cedar- 
trees  and  fir-trees,  but  with  "  gold  according  to  all  his  desire ;"  to 
repay  which,  when  these  works  were  finished,  Solomon  presented  to 
Hiram  twenty  cities,  which  are  stated  to  have  been  in  the  land  of 
Galilee.  Verse  11.  But  it  is  certain  they  could  not  have  been 
within  the  allotted  Israelitish  territory,  for  in  that  case  Solomon 
could  not  have  alienated  them.  They  were,  in  fact,  beyond  the  ori- 
ginal frontier,  and  had  not  previously  been  occupied  by  Israelites. 

14* 


THE  HEBREW  PEOPLE.  211 

2  Chron.  viii,  2.  Hiram,  when  he  saw  this  district,  refused  it,  and 
returned  the  cities  to  Solomon,  calling  them  Cabul,  in  all  proba- 
bility, a  term  of  derision  or  dissatisfaction.  It  is  not  unreasonable 
to  suppose  that,  this  compensation  being  rejected,  Solomon  would 
have  to  repay  the  gold  at  least,  in  a  direct  manner,  and  thus  be 
compelled  to  increase  the  amount  of  his  taxation. 

But  whatever  difficulty  Solomon  felt  in  meeting  the  demands  made 
upon  his  exchequer  by  the  erection  of  these  costly  works,  his  plans 
and  purposes  were  far  from  being  accomplished.  His  acute  and 
energetic  mind,  therefore,  grasped  the  difficulty  and  glory  which 
stood  in  his  way.  He  saw  that  the  Phenicians,  with  a  very  limited 
territory,  had  raised  themselves  to  considerable  power  and  opulence 
by  their  commercial  pursuits ;  and  he  determined  to  avail  himself 
of  the  advantage  wliich  the  geographical  position  of  his  country  and 
his  great  military  resources  supplied,  to  follow  in  the  same  track. 
The  circumstances  of  the  case  would  have  urged  this  course  upon  a 
mind  much  less  sagacious  than  that  of  Solomon.  Long  before  the 
time  of  this  HebrcAV  king,  the  Phenicians  had,  by  their  maritime 
and  commercial  efforts,  obtained  extensive  wealth  and  influence :  this 
tide  of  prosperity,  in  all  probability,  continued,  notwithstanding  the 
invasion  of  Palestine  by  the  Israelites,  until  the  time  of  David.  For, 
although  the  conquests  of  Joshua  might  have  circumscribed  their 
territory,  and  have  led  to  the  emigration  of  detached  bodies,  it  is 
certain  that  the  poAver  of  the  Phenicians  was  not  broken  by  Joshua, 
and  that  it  remained  intact  after  his  time.  It  is  probable  that  their 
commercial  importance  and  prosperity  steadily  increased  until  the 
military  prowess  of  David  had  established  the  dominion  of  Israel 
over  Palestine,  and  made  it  paramount  from  the  Euphrates  to  the 
sea,  from  Egypt  to  Antioch.  This  event  must  have  produced  a 
great  effect  upon  the  commercial  operations  of  the  Phenicians.  By 
their  navy  they  still  held  almost  undisputed  possession  of  the  trade 
of  the  western  Avorld.  They  were  the  merchants  of  Egypt,  Greece, 
Spain,  and  Britain  ;  but  that  important  branch  of  commerce  which, 
in  every  age  of  the  world,  has  raised  to  the  highest  pitch  of  wealth 
,and  power  the  people  who  have  from  time  to  time  possessed  it,  Avas 
by  political  changes  placed  in  the  power  of  the  kings  of  Israel.  The 
trade  of  India  and  the  East  could  now  only  be  prosecuted  by  the 
consent,  and  under  the  protection,  of  David  and  Solomon. 

This  undoubted  fact  explains  the  kindness  which  the  kings  of 
Tyre  appear  constantly  to  have  shown  to  these  sovereigns  of  Israel. 
While  the  countries  through  which  alone  caravans  could  pass  to  the 
Eastern  world  were  ruled  by  the  Jewish  sceptre,  there  was  ample 
reason  why  the  merchant  governors  of  Tyre  should  conciliate  to  the 


212  THE  HEBREW  PEOPLE. 

utmost  those  who  held  it.  There  can  be  little  doubt  that  David,  in 
return  for  their  friendship,  afforded  the  Tyrians  ample  protection. 
His  life  had  been  too  much  occupied  "with  military  affairs,  and  the 
state  of  his  kingdom  during  the  greater  part  of  his  reign  was  too 
unsettled,  to  allow  him  opportunity  to  turn  in  a  more  direct  manner 
to  the  benefit  of  his  kingdom  the  advantages  arising  out  of  its  favor- 
able commercial  position.  Solomon,  however,  ascended  the  throne 
under  more  favorable  auspices ;  and  when  the  stupendous  works  in 
which  he  had  been  engaged  had  drained  his  exchequer,  he  deter- 
mined, as  a  means  of  replenishing  it,  to  improve  the  commercial  ad- 
vantages which  were  within  his  reach. 

We  have  already  seen  (Patriarchal  Age,  p.  488)  that  so  early  as 
the  time  of  Jacob,  caravans  laden  with  the  spices  of  India,  and  the 
balsams  and  myrrh  of  Hydramaut,  passed  through  Canaan  on  their 
way  to  Egypt;  and  Dr.  Vincent  (Comm.  and  Nav.  of  Anc,  vol.  ii, 
p.  365)  regarded  this  as  the  oldest  line  of  communication  with  the 
East.  Now,  however,  when  the  dominion  of  Solomon  extended 
from  Lebanon  to  the  eastern  branch  of  the  Red  Sea,  the  whole  of 
this  traffic  Avas  carried  through  his  territory.  And  as  the  Egyptians 
do  not  appear  to  have  cultivated  maritime  arts  themselves,  mainly 
depending  on  the  Tyrians  for  a  commercial  marine,  there  was  little 
opportunity  of  turning  this  trade  into  another  channel.  The  wise 
king  of  Israel  therefore  resolved  to  lay  hold  of  the  golden  prize  thus 
placed  before  him. 

The  sacred  history  records  the  preparation  for  this  course  of  ac- 
tion in  these  words  :  "  And  Solomon  built  Gezer,  and  Bethhoron  the 
nether,  and  Baalath,  and  Tadmor  in  the  wilderness."  1  Kings  ix, 
17,  IS.  The  two  former  cities  are  not  important;  but  Tadmor  in 
the  wilderness,  afterward  called  Palmyra,  clearly  shows  the  design 
and  object  of  the  Israelitish  king.  (Heeren  on  Phenicians,  p.  122.) 
This  remarkable  city  was  built  on  an  oasis  in  the  great  desert  of 
Syria,  on  a  well- watered  and  fruitful  island  which  was  surrounded 
by  an  immense  ocean  of  sand.  This  spot  was  situate,  according  to 
the  best  authorities,  about  twenty  leagues  west  of  the  Euphrates, 
and  about  fifty  from  Aleppo  and  Damascus.  The  prominent  fact, 
however,  which  casts  light  upon  the  design  of  Solomon  in  this  enter- 
prise is,  that  all  the  commercial  roads  from  Damascus  to  the  Eu- 
phrates ran  by  Palmyra.  ( Josephus,  Ant.,  b.  viii,  ch.  vi,  sect.  1.)  By 
the  erection  of  Tadmor,  therefore,  it  is  evident  that  Solomon  brought 
the  entire  commerce  between  India  and  western  Asia  into  his  power, 
and  placed  it  under  his  protection.  The  wealth  which  resulted  from 
this  traffic  may  be  inferred  from  the  lasting  prosperity  of  this  city, 
which  continued  to  flourish,  and  at  length  aspired  to  the  govern- 


THE  HEBREW  PEOPLE.  213 

mcnt  of  central  Asia.  By  this  means  Solomon  made  tlie  route  be- 
tween Palestine  and  Babylon  much  more  safe  and  convenient,  and 
thus  succeeded  in  obtaining  an  influence  over  the  lucrative  and  ex- 
tensive commercial  intercouse  which  had  long  existed  between  In- 
dia and  western  Asia.  This  would  be  productive  of  a  large  revenue 
to  the  Hebrew  king,  while  it  also  afforded  immense  advantage  to  his 
allies,  the  Tyrian  princes,  who  commanded  the  maritime  trade  of 
Egypt  and  Europe. 

Besides  Tadmor,  the  sacred  writer  says  that  Solomon  built  Ba- 
alath.  The  application  of  this  name  to  any  known  ancient  city  was 
long  doubtful.  Happily,  by  the  successful  geographical  researches 
of  modern  times,  this  doubt  is  removed,  and  in  the  Baalath  of  the 
Scriptures  is  now  recognized  the  great  Baalbec  whose  Roman  ruins 
excite  so  much  astonishment  even  at  the  present  day.  In  support 
of  this  opinion  it  may  be  observed,  that  the  traditions  of  all  the  in- 
habitants of  the  country,  whether  Jews,  Christians,  or  Mahometans, 
affirm  with  confidence  that  this  city  was  founded  by  Solomon.  This 
in  itself  is  a  very  important  circumstance ;  and  it  is  supported  by 
other  weighty  reasons.  "  That  Solomon's  dominion  did  include  this 
vale,  there  is  every  reason  to  suppose ;  and  the  distance  northward 
does  not  form  any  objection ;  for  Tadmor  is  more  to  the  north,  and 
twice  as  distant  from  Jerusalem.  In  the  present  text  (2  Chron. 
viii,  6)  are  named  the  cities  of  Tadmor  in  the  wilderness,  upper  and 
lower  Bethhoron,  and  Baalath ;  and  the  account  then  goes  on  to  say, 
that  Solomon  built  whatever  he  desired  in  Jerusalem,  in  Lebanon, 
and  in  all  the  land  of  his  dominion.  This  renders  it  likely  that, 
being  thus  classed,  one  of  the  principal  cities  named  in  the  text  was 
in  Lebanon ;  and  this  could  only  be  Baalath ;  for  Tadmor  was  in 
the  wilderness,  and  the  Bethhorons  in  the  heart  of  Palestine ;  and  if 
Baalath  was  in  Lebanon,  the  analogy  of  name  concurring  with  the 
local  tradition  would  refer  us  to  the  present  Baalbec  as  the  only 
probable  site.  Further,  the  name  Baalath  means  '  the  city  of  Baal,' 
or  '  of  the  sun ;'  for  Baal  was  the  sun :  and  it  is  agreed  that  Baal- 
bec is  the  city  which  was  known  to  the  ancients  by  the  name  of 
Heliopolis,  '  the  city  of  the  sun,'  being  merely  a  translation  of  the 
ancient  native  name  of  Baalath.  The  present  name  Baalbec  has 
but  a  slight  shade  of  different  meaning,  being  '  the  valley  of  Baal,' 
or  '  of  the  sun.'  Thus  all  these  names  seem  to  refer  to  the  same 
place,  Baalath  being  the  ancient  native  name,  Baalbec  the  slight 
modern  variation,  and  Heliopolis  the  classical  translation." — Kitto's 
Illustrated  CommentarTj,  2  Chron.  viii,  6. 

By  means  of  these  cities  Solomon  would  have  brought  under  his 
immediate  control  the  entire  commercial  traffic  with  the  East,  and 


214  THE  HEBREW  PEOPLE. 

thus  be  enabled  to  share  with  his  merchant  allies  in  the  gains  of  this 
most  lucrative  trade.  Heeren,  with  great  show  of  reason,  supposes 
that  the  caravans  assembled  at  Baalbec,  this  being  the  point  of  de- 
parture. Three  days'  journey  Avould  then  bring  them  to  Emesa, 
(Hems,)  which  stood  on  the  borders  of  the  desert;  then,  by  four  or 
five  days'  jom'ney  thi'ough  this  wilderness  of  sand,  they  would  reach 
Palmyra ;  from  this  resting-place,  three  or  four  days'  journey  would 
bring  them  to  the  Euphrates  at  Thapsacus.  (Heeren  on  the  Pheni- 
cians,  p.  12.3.) 

In  addition  to  the  reasons  which  have  been  incidentally  adduced 
for  placing  the  starting-point  of  the  caravans  so  far  to  the  north,  it 
may  be  observed  that  this  route  removed  the  course  of  this  trade,  as 
far  as  possible,  from  Egypt,  while  it  placed  it  near  the  commercial 
ports  of  Phenicia.  But,  beside  these  advantages,  it  must  not  be  for- 
gotten that  the  Phenicians  had  a  considerable  trade  with  the  north 
of  Europe  and  Asia,  which  passed  through  Annenia,  and  the  district 
between  the  Euxine  and  the  Caspian  Seas.  Baalbec  would  therefore 
lie  exactly  in  the  route  over  which  this  trade  also  would  pass  to  its 
entrepot  at  Tyre.  By  the  erection  of  this  city  in  the  valley  of  Le- 
banon, the  Hebrew  monarch  would  not  only  obtain  a  starting-point 
for  the  Indian  caravans  within  his  own  dominions,  but  also  secure  an 
interest  in  all  the  commerce  of  the  north ;  and  thus,  by  making  all 
the  land-trade  of  the  Phenicians  pass  through  the  Hebrew  territory, 
secure  to  his  own  kingdom  a  share  in  all  its  gains.  The  sites  of 
these  cities,  therefore,  appear  to  have  been  selected  with  consummate 
skill,  and  as  the  leading  features  of  a  great  plan,  intended  to  embrace 
the  most  important  traffic  of  the  world.* 

The  commercial  enterprise  of  Solomon  and  his  allies  reached  far 
beyond  this  land-trade.  When  David  subdued  Edom,  he  extended 
the  dominion  of  Israel  to  the  eastern  branch  of  the  Red  Sea.  Hav- 
ing thus  access  to  the  ocean,  Solomon,  by  the  aid  of  his  Phenician 
allies,  determined  to  avail  himself  of  this  additional  advantage.  The 
sacred  nan-ative  gives  this  account  of  the  proceeding :  "  And  king 
Solomon  made  a  navy  of  ships  in  Ezion-geber,  which  is  beside  Eloth, 
on  the  shore  of  the  Red  Sea,  in  the  land  of  Edom.  And  Hiram 
sent  in  the  navy  his  servants,  shipmen  that  had  knowledge  of  the  sea, 
with  the  servants  of  Solomon.  And  they  came  to  Ophir,  and  fetched 
from  thence  gold,  four  hundred  and  twenty  talents,  and  brought  it  to 
king  Solomon."  1  Kings  ix,  26-28. 

This  commercial  enterprise  displays  in  a  remarkable  manner  the 

'  It  is  at  least  worthy  of  remark,  that  Benjamin  of  Tudela  says  that  Baalbec  and  Tadmor 
■were  originally  built  on  the  same  plan.  The  latter  place  contained  four  hundred  Jeirs  in 
his  time.  Buckinfjliam'' s  Arab  Tribes,  p.  488. 


THE  HEBREW  PEOPLE.  215 

uncommon  capacity  of  the  Hebrew  king.  The  overland  commercial 
intercoui'se  between  Egypt  and  India,  according  to  the  judgment  of 
a  high  authority,  existed  even  before  the  time  of  Abraham.  (See 
Vincent'' s  Commerce  and  Navigation  of  the  Ancients,  vol.  ii,  p.  365.) 
But  the  journey  was  tedious,  and  the  caravans  were  so  constantly 
exposed  to  enormous  exactions,  or  to  violence  and  plunder,  that  when 
navigation  became  generally  known  and  practised,  it  seems  obvious 
that  Egypt  would  endeavor  to  obtain  access  to  the  seat  of  oriental 
wealth  by  sea ;  and,  as  Dr.  Vincent  justly  infers,  we  must  suppose 
this  maritime  intercourse  between  Egypt  and  India  to  have  existed 
in  very  remote  times,  "  whether  history  records  it  or  not."  {Ibid.,  p. 
366.) 

The  project  of  Solomon,  therefore,  to  open  a  commercial  inter- 
course with  India  by  sea,  was,  in  all  probability,  borrowed  from  the 
Egyptians ;  and  these  are  supposed  to  have  been  preceded  in  the 
navigation  of  the  Red  Sea  by  the  Edomites ;  (see  Huet's  Commerce 
and  Navigation  of  the  Ancients,  p.  13 ;)  but  it  was  nevertheless  a 
grand  effort  to  obtain  a  national  advantage,  which  nothing  but  a  com- 
bination of  the  greatest  talent  and  energy  could  have  rendered  suc- 
cessful. 

The  first  requisites  would  be  a  port  and  a  navy.  The  complete 
conquest  of  Edom  placed  Ezion-geber,  situated  at  the  head  of  the 
eastern  arm  of  the  Red  Sea,  within  the  dominions  of  the  Hebrew  king. 
This,  although  not  a  very  safe  or  commodious  harbor,  was  selected 
as  the  best  that  could  be  obtained.  A  still  greater  difficulty  existed, — 
to  procure  vessels  of  sufficient  size  and  strength  to  undertake  this 
long  and  dangerous  voyage.  The  neighborhood  supplied  no  wood 
suitable  for  the  purpose,  nor  artificers  equal  to  their  construction. 
But  Solomon  had  before  proved  the  maritime  power  and  mechanical 
skill  of  his  friends  at  Tyre.  He  therefore  made  them  his  partners 
in  the  enterprise.  Wood  prepared  for  building  the  necessary  vessels 
was  taken  from  Tyre  to  Gaza,  and  thence  carried  across  the  coimtry 
to  Ezion-geber,  Avhere  a  number  of  Phenician  ship-builders  had  been 
sent  to  construct  the  vessels,  and  prepare  them  for  their  voyage.* 
This  work  was  regarded  as  so  difficult  and  important,  that  Solomon 
went  to  Ezion-geber  in  person,  to  aid  those  employed  on  it  by  his 
counsel,  and  encourage  them  by  his  presence. 

The  ships,  being  thus  prepared,  proceeded  on  their  voyage,  having 
a  supply  of  Phenician  mariners,  and  a  sufficient  number  of  Hebrews, 
to  aid  the  operations,  and  to  defend  the  fleet  from  any  aggression. 
The  voyage  was  successfully  prosecuted  until  the  expedition  reached 
Ophir,  which  appears  to  have  been  the  principal  seat  of  these  com- 

''See  Laborde's  Mount  Sinai  and  Petrsea,  p.  301.  Also  Appendix,  note  62. 


216  THE  HEBREW  PEOPLE. 

mercial  operations.  (See  Appendix,  note  63.)  Having  completed 
the  cargo,  the  fleet  returned  in  safety  in  the  third  year,  laden  with 
the  most  costly  productions  of  the  East.  Besides  an  immense  im- 
portation of  gold,  and  an  abundance  of  spices,  almug-trees,  and  pre- 
cious stones, — silver  and  ivory,  apes  and  peacocks,  were  the  valuable 
products  of  this  enterprise.  Thus  did  Solomon  succeed  in  establish- 
ing a  direct  commercial  intercourse  with  the  East,  which  not  only 
brought  great  riches  into  his  treasmy,  but  also  spread  abroad  his 
fame  to  the  most  distant  regions. 

One  interesting  result  of  this  latter  circumstance  is  given  in  con- 
nection with  this  part  of  the  history.  The  queen  of  Sheba,  having 
heard  in  her  own  land  of  the  wisdom,  works,  and  magnificence  of  So- 
lomon, journeyed  to  Jerusalem  in  great  state,  bearing  presents  of 
immense  value,  to  satisfy  her  cm-iosity,  and  to  ascertain  whether  the 
reports  which  she  had  heard  of  the  wealth  and  glory  of  the  Hebrew 
king  were  true.  The  result  was,  her  infinite  surprise  and  gratifica- 
tion. When  she  had  seen  and  heard  the  king,  and  witnessed  all  his 
glory,  she  said,  "  It  was  a  true  report  that  I  heard  in  mine  own  land 
of  thy  acts  and  of  thy  wisdom.  Howbeit  I  believed  not  the  words, 
until  I  came,  and  mine  eyes  had  seen  it :  and,  behold,  the  half  was 
not  told  me :  thy  wisdom  and  prosperity  exceedeth  the  fame  which 
I  heard."  1  Kings  x,  6,  7. 

The  visit  of  this  princess  stands  out  so  prominently  in  the  history 
of  this  reign,  and  is  referred  to  in  such  terms  by  Jesus  Christ,  (Matt, 
xii,  42 ;  Luke  xi,  31,)  that  it  becomes  necessary  to  ascertain  as  ac- 
curately as  possible  the  country  from  whence  she  came,  which  is  said 
to  have  been  in  "  the  uttermost  parts  of  the  earth ;"  and  the  means 
by  which,  in  this  remote  country,  she  could  have  heard  so  much  of 
Solomon  as  to  have  induced  her  to  undertake  this  long  journey  for 
the  purpose  of  seeing  him. 

The  clear  and  ample  elucidation  which  this  obscure  and  difficult 
portion  of  Scripture  history  has  received  from  the  lights  of  modern 
science,  is  worthy  of  observation.  It  has  been  already  shown  that 
Ophir,  the  seat  of  the  Hebrew  factory,  and  the  centre  of  Solomon's 
oriental  trade,  was  on  the  south-east  corner  of  the  Arabian  peninsula, 
extending  from  Cape  Ras-al-Had  nearly  half  way  to  the  Straits  of 
Ormus.  It  may  now  be  stated  that  it  is  proved,  with  equal  clearness, 
that  Sheba,  from  whence  this  Arabian  queen  came,  was  bounded  on 
the  south  by  the  land  of  Ophir,  and  extended  thence  northward  to 
the  Eblittei  Montes,  which  terminate  at  the  Straits  of  Ormus.  (See 
Appendix,  note  64.)  These  geographical  facts  explain  the  singular 
manner  in  which  the  circumstances  relating  to  the  queen  of  Sheba 
are  mixed  up  in  the  sacred  narrative  with  the  account  of  Solomon's 


THE  HEBREW  PEOPLE.  217 

commercial  expedition  to  the  East.  Whether  the  record  in  the  Book 
of  Kings,  or  that  in  the  Chronicles,  be  consulted,  this  will  be  found 
to  be  the  fact.  The  latter  Scripture  (2  Chron.  viii,  17,  18)  gives  a 
history  of  the  efforts  of  Solomon,  by  the  aid  of  Hiram,  to  organize 
the  expedition  to  Ophir.  This  is  immediately  followed  by  an  ac- 
count of  the  queen  of  Sheba's  visit  and  present;  (chap,  ix,  1-9;) 
then  follow  the  successful  results  of  the  commercial  enterprise.  Verses 
10,  11.  This,  again,  is  succeeded  by  the  kindness  of  Solomon  to 
the  queen,  and  her  return  home.  Verse  12.  There  must  be  some 
reason  for  this  strange  interweaving  of  these  two  narratives ;  and  it 
is  found  in  the  fact,  that  the  territory  of  this  princess  was  adjoining 
the  seat  of  the  Hebrew  trade :  she  would,  therefore  have  constant 
opportunities  of  hearing  glowing  accounts  of  the  wisdom  and  splendor 
of  the  sovereign  of  Israel,  until  at  length  she  determined  to  journey 
to  Jerusalem  to  gratify  her  curiosity.  The  manner  in  which  the 
facts  are  recorded,  as  Mr.  Forster  justly  observes,  is  such  "  as  to 
leave  no  reasonable  ground  for  doubt,  that  the  memorable  voyage  in 
question,  and  her  still  more  memorable  journey  to  Jerusalem,  stand 
mutually  related  as  cause  and  effect."  Historical  Geography  of 
Arabia,  vol.  i,  p.  162. 

But,  although  notice  has  been  taken  of  the  several  commercial 
operations  which  Solomon  is  recorded  to  have  undertaken,  and  which 
greatly  extended  the  fame  and  wealth  of  the  Hebrew  nation,  there 
is  yet  another  branch  of  trade,  of  which  no  records  remain  as  con- 
necting it  with  the  Hebrews,  but  which  must,  nevertheless,  at  this 
period,  have  fallen  into  their  hands. 

Those  who  have  investigated  the  subject  with  great  labor  and 
learning,  have  found  suflBcient  evidence  to  "  induce  a  belief  that,  in 
the  very  earliest  ages,  even  prior  to  Moses,  the  communication  with 
India  was  open ;  that  the  intercourse  with  that  continent  was  in  the 
hands  of  the  Arabians ;  that  Thebes  had  owed  its  splendor  to  that 
commerce ;  and  that  Memphis  rose  from  the  same  cause  to  the  same 
pre-eminence." — Vincent's  Com.  and  Nav.,  vol.  ii,  p.  66.  "But," 
says  the  same  authority,  "  if  Arabia  was  the  centre  of  this  commerce, 
Petra  was  the  point  to  which  all  the  Arabians  tended  from  the  three 
sides  of  their  vast  peninsula :  here,  upon  opening  the  oldest  history 
in  the  world,  we  find  the  Ishmaelites  from  Grilead  conducting  a  cara- 
van of  camels  loaded  with  the  spices  of  India,  the  balsam  and  myrrh 
of  Hydramaut ;  and,  in  the  regular  course  of  their  traffic,  proceed- 
ing to  Egypt  for  a  market." — Ibid.,  vol.  ii,  p.  262.  The  possession 
of  Edom,  therefore,  not  only  gave  Solomon  the  means  of  opening  a 
commercial  intercourse  with  the  East  by  sea,  but  also  placed  in  his 
hands,  and  subjected  to  his  control,  the  great  highway  over  which 


218  THE  HEBREW  PEOPLE. 

the  oldest  and  most  important  traffic  of  ancient  times  had  for  ages 
regularly  passed. 

It  is  scarcely  possible  to  imagine  anything  more  complete  in  plan, 
or  successful  in  execution,  than  this  mercantile  policy  of  Solomon. 
Egypt  had  previously  been  the  commercial  warehouse  of  the  west- 
ern world,  while  the  Phenicians  of  Tyre  were  the  maritime  carriers 
who  from  thence  supplied  the  market  of  Europe.  The  conquests 
of  David,  having  extended  the  sway  of  the  Hebrew  sceptre  from 
Egypt  to  the  Euphrates,  and  from  Hamath  to  the  Red  Sea,  left  Sol- 
omon with  ample  territorial  possessions  for  the  most  extended  schemes 
of  commercial  policy.  He  fully  availed  himself  of  these  advantages. 
By  building  Baalbec  he  obtained  an  interest  in  the  great  northern 
trade ;  by  means  of  Palmyra  he  secured  the  traffic  of  Babylon,  Per- 
sia, and  Central  Asia ;  through  his  maritime  enterprise  at  Ezion- 
geber  he  obtained  access  to  the  gold-coast  of  Arabia  and  India; 
while  the  possession  of  Petra  gave  him  the  old  land-trade  of  Arabia. 
In  the  prosecution  of  this  wide  range  of  operations,  Solomon  largely 
availed  himself  of  the  mercantile  experience  and  naval  resom'ces  of 
the  Phenicians  of  Tyre ;  and  these,  aware  of  the  territorial  position 
and  political  supremacy  of  the  Hebrew  king,  found  it  their  interest 
to  enter  into  liis  schemes  of  commercial  enterprise,  secure  of  deriv- 
ing to  themselves  an  extended  market  for  their  manufactures,  addi- 
tional employment  for  their  marine,  as  well  as  of  sharing  in  the  pro- 
fits of  this  multifarious  trade.  The  effect  of  this  policy,  however, 
was  very  diiFerent  upon  Egypt.  This  ancient  nation,  which  had  hith- 
erto largely  participated  in  the  profits  of  oriental  traffic,  was,  by  these 
measures  of  the  Hebrew  king,  completely  isolated  from  the  eastern 
world.  The  territory  of  Solomon,  stretching  from  the  borders  of 
the  Mediterranean  to  the  banks  of  the  Red  Sea,  effectually  cut  off 
Egypt  from  all  commercial  intercourse  with  the  East  by  land,  which 
might  be  incompatible  with  the  mercantile  interest  of  the  Hebrews ; 
while  the  occupation  of  the  Red  Sea,  and  the  navigation  of  the 
Eastern  Ocean,  by  the  HebreAV-Phenician  marine,  must  have  been 
equally  fatal  to  any  profitable  prosecution  of  this  object  by  sea.  The 
consequences  of  this  deprivation  to  the  welfare  of  Egypt  must  have 
been  great,  and  the  results  are  clearly  discernible  in  the  alteration 
which  took  place  in  the  bearing  of  Egypt  toward  Israel  during  the 
reign  of  Solomon.     (See  Appendix,  note  65.) 

By  these  successful  efforts  Solomon  became  as  celebrated  for  his 
riches  as  for  his  wisdom ;  he  exceeded  all  the  kings  of  the  earth. 
Silver  in  Jerusalem  was  as  abundant  as  stones,  and  cedars  as  syca- 
more-trees. Nor  need  we  wonder  at  this,  when  we  are  informed 
that  the  gold  brought  from  Ophir  in  one  voyage  amounted  to  four 


THE   HEBREW   PEOPLE.  219 

hundred  and  fifty  talents,  equal  to  above  tln-ee  millions  sterling. 
This  might  not  be  net  profit,  as  many  commodities  would  have  been 
exchanged  for  it,  and  much  expense  incurred  by  the  voyage :  we  are, 
however,  told  that  the  annual  revenue  of  gold  that  came  to  him  was 
six  hundred  and  threescore  and  six  talents,  or  nearly  five  millions 
sterling.  This  was  exclusive  of  the  revenue  he  received  as  duties 
from  those  who  conducted  commercial  operations  on  their  own  ac^ 
count,  as  well  as  of  the  tribute  paid  him  by  those  kings  who  were 
subject  to  his  government,  and  of  the  ordinary  revenue  of  the  em- 
pire. The  large  sum  just  mentioned  appears  to  have  been  the  an- 
nual accumulation  of  gold  arising  from  the  king's  mercantile  trans- 
actions alone. 

Thus  did  the  Lord  show  what  he  could  do  for  his  people.  Terri- 
tory, population,  poHtical  ascendency,  commercial  success,  super- 
abundant wealth,  were  all  theirs.  They  stood  on  high, — alone 
amongst  the  nations.  This  prosperity  invested  the  name  of  Solo- 
mon with  the  greatest  glory,  and  spread  liis  fame  through  the  remo- 
test parts  of  the  East ;  wliilst  the  riches  thus  acquired  elevated  the 
Jewish  people,  and  made  them  objects  of  interest  and  importance  to 
all  surrounding  nations.  Many  foreigners,  and  even  sovereign 
princes,  were,  in  consequence,  induced  to  visit  Jerusalem,  to  test 
the  profound  wisdom  of  the  royal  sage,  and  to  admire  the  wonderful 
buildings  which  the  talents,  taste,  and  riches  of  Solomon  had  raised. 
Nor  were  the  several  arrangements  made  for  the  government  of  the 
country  unworthy  the  wisdom  of  the  sovereign.  The  royal  house- 
hold was  conducted  in  the  most  perfect  order,  and  on  a  scale  of 
surpassing  magnificence :  "  All  king  Solomon's  drinking- vessels  were 
of  gold,  and  all  the  vessels  of  the  house  of  the  forest  of  Lebanon  were 
of  pure  gold ;  none  were  of  silver :  it  was  nothing  accounted  of  in  the 
days  of  Solomon."  1  Kings  x,  21.  The  arrangements  for  conduct- 
ing public  business,  the  management  of  the  tributary  resources  of 
the  empire,  the  relation  of  the  Jewish  kingdom  to  foreign  nations, 
and  the  guards  devised  against  intestine  disorder  and  foreign  inva- 
sion, all  showed  the  wisdom  of  counsel  and  energy  of  intellect  which 
governed  in  Jerusalem. 

But  the  man  who  surveys  this  scene  under  the  influence  of  those 
views  and  principles  which  are  inspired  by  the  word  and  Spirit  of 
truth,  will  see  in  this  the  most  melancholy  period  of  Jewish  history. 
Here,  it  is  true,  we  have  a  proof  of  the  existence  of  talents  of  the 
highest  order ;  the  results  of  their  development  we  have  just  noticed ; 
the  richest  benedictions  of  Providence  rested  on  their  exercise  :  but 
how  sad  and  fearful  are  the  accompanying  and  collateral  aberrations 
of  this  mighty  spirit ! 


220  THE  HEBREW  PEOPLE. 

The  gifts  with  which  Solomon  was  invested,  the  success  and  riches 
with  which  he  was  favored,  instead  of  leading  him  to  a  more  earnest 
and  humble  devotedness  to  God,  turned  away  his  heart  from  the 
divine  law ;  his  people,  it  is  to  be  feared,  partook  of  his  spirit ;  and 
the  germs  of  universal  disorder,  the  seeds  of  national  ruin,  were,  as 
the  necessary  result,  cast  into  the  soil  of  the  Hebrew  commonwealth. 
The  first  evidences  of  this  defection  were  seen  in  the  extravagant 
state  and  unreasonable  display  with  which  Solomon  surrounded  the 
throne.  God  had  said  by  his  servant  Moses,  of  the  future  king  of 
Israel,  "  He  shall  not  multiply  horses  to  himself :  neither  shall  he 
multiply  Avives  to  himself:  neither  shall  he  greatly  multiply  to  him- 
self silver  and  gold."  Deut.  xvii,  16,  17.  In  all  these  respects  the 
conduct  of  Solomon  was  a  continual  and  flagrant  violation  of  the 
Divine  will.  He  "  had  horses  brought  out  of  Egypt"  in  such  num- 
bers, that  he  "  had  four  thousand  stalls  for  horses  and  chariots,  and 
twelve  thousand  horsemen."  1  Kings  x,  28  ;  2  Chron.  ix,  25.  This 
cavalry,  in  a  hilly  country  like  Judea,  and  in  a  time  of  profound 
peace,  could  only  have  been  kept  for  mere  show,  and  therefore  evi- 
denced as  much  extravagance,  folly,  and  pride,  as  impiety.  The 
transgressions  of  Solomon  Avere  not  confined  to  this  form  of  evil : 
"  He  had  seven  hundred  wives,  princesses,  and  three  hundred  con- 
cubines." 1  Kings  xi,  3.  One  thousand  women!  Again:  his  ac- 
cumulation of  silver  and  gold  Avas  so  great,  that  it  became  prover- 
bial ;  its  display  was  prodigious :  he  had  "  three  hundred  shields  of 
beaten  gold,"*  and  two  hundred  targets  of  the  same  metal. f  The 
value  of  his  throne  of  ivory  overlaid  with  gold  we  cannot  estimate. 
1  Kings  X,  16-19.  As  the  prohibitions  of  the  law  were  not  formed 
without  good  reason,  so  these  transgressions  operated  prejudicially, 
not  only  by  drawing  down  the  Divine  malediction,  but  also  by  their 
natural  influence  and  effect. 

The  riches  thus  acquired  by  Solomon  proved  injurious  to  his  pub- 
lic character,  and  inimical  to  the  interests  of  his  country.  It  may 
be  fairly  questioned  whether  any  of  the  productive  causes  are  cal- 
culated to  be  as  extensively  useful  to  a  people  as  that  of  commerce. 
But  this  result  can  only  be  where  trade  is  in  the  hands  of  a  people, 
and  not  a  royal  monopoly,  as  it  Avas  in  Judea.  Not  that  all  mer- 
chandise Avas  engrossed  by  the  king  and  his  servants,  for  dealers  and 
chapmen  were  tolerated;  but  as  these  were  subject  to  a  taxation 
which  Avas  not  likely  to  be  light,  their  trade  was  probably  not  very 
extensive.  It  is,  however,  certain  that  the  most  important  and  pro- 
ductive branches  of  trade  were  carried  on  for  the  benefit  of  the  king. 
This  course,  in  itself,  must  have  put  the  sovereign  in  a  false  posi- 

*Tbe  gold  in  these  has  been  estimated  at  £210,976.  f  Worth  X28,131. 


THE   HEBREW   PEOPLE.  221 

tion.  Instead  of  standing  out  as  the  governor,  protector,  and  ruler 
of  the  nation,  he  appeared  as  one  Avho,  at  fearful  odds,  competed 
Avith  his  subjects  in  the  attainment  of  wealth,  His  success,  there- 
fore, must  have  engendered  ill-will,  while  the  gorgeous  display  of 
his  abundant  riches  rendered  the  people  impatient  of  the  ordinary 
taxes  which  were  levied  for  the  maintenance  of  the  government. 
This  would  be,  in  itself,  a  great  evil ;  but  there  is  reason  for  believ- 
ing that  the  continued  and  extensive  buildings  of  Solomon,  coupled 
with  his  gorgeous  mode  of  living,  and  otherwise  extravagant  expen- 
diture, obliged  him  to  make  these  burdens  very  severe.  At  all 
events,  his  counsellors  thought  them  too  oppressive.  1  Kings  xii, 
4-7. 

But  this  was  not  the  only  evil  to  which  the  kingdom  was  exposed 
from  the  conduct  of  the  sovereign.  His  transgi-ession  in  the  case 
of  his  wives  was  fatal  to  his  piety  and  his  fame.  His  absurd  conduct 
in  carrying  out  the  practices  of  oriental  royalty,  by  having  a  thousand 
women  shut  up  in  his  harem,  Avould  have  been  suflScient  to  damage 
the  fairest  reputation,  had  no  worse  consequences  proceeded  from 
this  conduct.  But,  alas  !  the  result  justified  the  reason  for  the  com- 
mand already  refen-ed  to  :  these  wives  turned  away  his  heart  from 
God.  "  For  it  came  to  pass,  Avhen  Solomon  was  old,  that  his  wives 
turned  away  his  heart  after  other  gods.  For  Solomon  went  after 
Ashtoreth,  the  goddess  of  the  Zidonians,  and  after  Milcom,  the  abo- 
mination of  the  Ammonites.  Then  did  Solomon  build  an  high  place 
for  Chemosh,  the  abomination  of  Moab,  in  the  hill  that  is  before  Je- 
rusalem, and  for  Molech,  the  abomination  of  the  children  of  Ammon. 
And  likewise  did  he  for  all  his  strange  wives,  wliich  burnt  incense 
and  sacrificed  unto  their  gods."  1  Kings  xi,  4-8. 

We  regard  this  subject  simply  as  one  of  history ;  and  in  this 
aspect  it  appears  most  extraordinary.  Solomon,  who  had  been  so 
specially  favored  by  Jehovah;  in  answer  to  Avhose  prayer,  at  the 
dedication  of  the  temple,  fire  came  down  from  heaven,  and  the  glory 
of  the  Lord  filled  the  house ;  this  divinely-appointed  sovereign,  who 
had  been  specially  invested  by  God  with  wisdom  and  power,  in  the 
fullness  of  his  days,  denies  his  Lord,  sinks  into  idolatry,  profanes 
Jerusalem,  and,  as  if  to  carry  his  impiety  to  its  utmost  extent,  selects 
the  hill  on  the  other  side  of  the  brook  Kedron,  directly  opposite  to 
the  temple  of  God,  and  there  institutes  the  foul  and  filthy  orgies  of 
idolatry ! 

Here,  however,  we  see  the  peculiar  theocratic  position  of  the  Is- 
raelitish  people.  In  any  other  case  we  might  reasonably  have  ex- 
pected that  such  conduct  would  have  led  to  effeminacy,  social  disor- 
der, political  weakness,  and  national  danger.    It  did  so  in  this  case ; 


222  THE  IIEBREAY  PEOPLE. 

for  a  youtli  named  Hadad,  "  son  of  the  prince  of  Edom,  whose  forces 
Joab  had  subdued,  found  refuge  in  Egypt,  where,  during  some  years, 
he  watched  the  course  of  events ;  and  finding  at  length  that  the  king 
of  Israel,  by  his  licentious  life  and  arbitrary  government,  had  for- 
feited the  good-Avill  of  his  subjects,  he  formed  an  alliance  with 
Rezon,  a  freebooter,  by  whose  aid  he  ascended  the  throne  of  Jobah, 
and  forthwith  prepared  for  war  against  the  Hebrews." — RusseWs 
Conn.,  vol.  iii,  p.  49.  By  these  means  Syria  and  a  part  of  Edom 
were  wrested  from  the  dominion  of  Solomon,  and  the  tranquillity  of 
his  reign  disturbed.  This  might  have  been  expected ;  but  the  fla- 
grant conduct  of  the  successor  of  David  led  to  more  direct  Divine 
interposition. 

Jeroboam  Avas  a  young  man  of  Ephraim,  of  gi-eat  capacity,  and 
"  a  mighty  man  of  valor :"  his  talents  brought  him  into  notice,  and 
Solomon  made  him  chief  over  those  of  his  tribe  who  were  employed 
by  the  king  in  building  Millo,  and  repairing  the  breaches  of  the  city 
of  David.*  1  Kings  xi,  27,  28.  While  thus  engaged,  Ahijah  the 
prophet  met  him  in  the  field ;  and  while  they  were  alone  together, 
the  prophet  took  from  Jeroboam  a  new  mantle  which  he  was  wearing ; 
and,  having  torn  it  into  twelve  pieces,  gave  him  ten  of  them,  saying, 
"  Take  these  ten  pieces :  for  thus  saith  the  Lord,  the  God  of  Israel, 
Behold,  I  will  rend  the  kingdom  out  of  the  hand  of  Solomon,  and 
will  give  ten  tribes  to  thee:  because  that  they  have  forsaken  me, 
and  have  worshiped  Ashtoreth  the  goddess  of  the  Zidonians,  Che- 
mosh  the  god  of  the  Moabites,  and  Milcom  the  god  of  the  children 
of  Ammon,  and  have  not  Avalked  in  my  ways.  Howbeit  I  will  not 
take  the  whole  kingdom  out  of  his  hand ;  but  I  will  make  him  prince 
all  the  days  of  his  life  for  David  my  servant's  sake,  whom  I  chose. 
But  I  will  take  the  kingdom  out  of  his  son's  hand,  and  will  give  it 
unto  thee,  even  ten  tribes.  And  unto  his  son  will  I  give  one  tribe, 
that  David  my  servant  may  have  a  light  alway  before  me  in  Jerusa- 
lem. And  I  Avill  take  thee,  and  thou  shalt  reign  according  to  all 
that  thy  soul  desireth,  and  shalt  be  king  over  Israel.  And  it  shall 
be,  if  thou  wilt  hearken  unto  all  that  I  command  thee,  and  wilt  walk 
in  my  ways,  and  do  that  is  right  in  my  sight,  to  keep  my  statutes  and 
my  commandments  ;  that  I  will  be  with  thee,  and  build  thee  a  sure 
house,  and  will  give  Israel  unto  thee."  1  Kings  xi,  31-38.  Thus  it 
is  seen  that  the  division  of  the  kingdom  was  not  left  to  the  natm-al 
operation  of  those  agencies  which  the  extravagance  and  licentious- 
ness of  Solomon  had  produced :  it  was  primarily  a  judicial  infliction 
for  rebellion  against  God. 

*  From  this  it  appears  that,  in  the  latter  paxt  of  his  life,  Solomon  did  employ  even 
Israelites  to  labor  on  his  public  works. 


THE  HffBREW  PEOPLE.  223 

It  is  more  tlian  probable  that  Jeroboam,  encouraged  by  this  decla- 
ration of  the  prophet,  was  too  eager  to  seize  the  promised  prize,  and 
unwilling  to  wait,  according  to  the  word  of  the  prophet,  for  the  death 
of  Solomon.  He  therefore  determined  to  hasten  this  event,  and 
"lifted  up  his  hand  against  the  king."  Verse  27.  The  attempt 
failed,  and  Jeroboam  fled  into  Egypt ;  which  country,  notwithstand- 
ing Solomon's  marriage  with  a  princess  of  the  royal  family,  appears 
at  this  time  to  have  been  the  great  asylum  for  political  offenders, 
and  exiles  from  Judea.  Here  Hadad  and  Jeroboam  were  protected 
and  supported. 

In  these  circumstances  Solomon  died.  It  may  be  questioned 
whether  ever  monarch  or  man  entered  upon  life  with  so  much  promise, 
who  departed  under  the  shadow  of  a  deeper  gloom.  Invested  with 
every  attribute  of  mind  necessary  to  form  a  great  character,  with 
wisdom,  a  special  gift  of  Heaven,  he  stood  out  in  his  youth  as  a  me- 
teor-mind among  the  children  of  men.  In  the  science  of  government 
he  was  taught  of  God ;  and,  grasping  the  mighty  elements  of  his 
people  and  country,  he  raised  both  to  the  highest  pitch  of  greatness. 
Although  one  thousand  and  four  of  his  poems  have  perished,  the  soli- 
tary remnant  entitles  him  to  a  high  degree  of  poetic  fame.  His  natu- 
ral philosophy  was  not  confined  to  a  mere  acquaintance  with  the  dif- 
ferent kinds  of  animals  and  plants ;  he  had  penetrated  the  secrets  of 
their  nature,  dived  into  the  recesses  of  their  being,  and  explored  and 
exhibited  a  world  of  truth  for  the  instruction  of  his  generation.  Much 
of  this,  too,  has  perished ;  but  enough  remains  to  justify  our  remark. 
As  a  moral  philosopher,  few  in  our  world  will  stand  higher  than  the 
author  of  Ecclesiastes,  and  still  fewer  evince  a  wider  range  of  know- 
ledge than  is  presented  to  us  in  the  Proverbs.  Yet,  with  all  these 
advantages,  this  fairest  specimen  of  humanity  prostrated  his  noble 
powers,  and  died  without  honor.  Perhaps  in  no  other  instance  do 
we  so  clearly  see  the  paralyzing  effects  of  unfaithfulness  to  God  and 
vicious  pursuits  upon  the  judgment,  the  heart,  and  the  character. 
His  insatiable  thirst  for  pomp  and  parade  led  him  to  grasp,  as  a 
royal  privilege,  commercial  resources,  which,  if  thrown  open  to  his 
people,  under  wise  encouragement  and  protection,  would  have  laid 
the  foimdation  of  durable  national  greatness.  His  gorgeous  build- 
ings, golden  shields,  and  unequaled  array  of  unlimited  magnificence, 
were  bought  too  dear,  when  the  judgment  of  the  wisest  of  his  people 
frowned  condemnation  on  his  pride,  and  the  affections  of  his  best 
subjects  were  ahenated  by  seeing  him  purchase  the  most  unnecessary, 
extravagant,  and  unheard-of  gratifications  at  the  expense  of  their 
peace,  privation,  and  labor.  This  state  of  things  could  only  arise 
out  of  his  flagrant  unfaithfulness  to  God.    We  shall  speak  of  this 


224  THE   HEBREW  PEOPLE. 

in  another  place ;  and  therefore  simply  remark  that,  knoT\ing,  as  So- 
lomon did,  the  great  purpose  of  Jehovah  in  the  redemption  and 
establishment  of  the  Jewish  people,  it  is  beyond  everything  marvel- 
ous that  he  should  have  countenanced  and  supported  idolatry.  This 
sealed  his  doom,  poisoned  the  life-blood  of  his  political  power,  and, 
gathering  the  gloom  of  death  over  the  last  years  of  his  reign,  made 
that  period  the  type  and  the  prelude  of  all  the  humiliation,  wretch- 
edness, and  woe  which  afterwards  fell  upon  the  Jewish  people. 

After  the  death  of  Solomon,  his  son  Rehoboam  ascended  the 
throne.  But  while  the  people  prepared  for  his  inauguration,  they 
preferred  a  mild,  modest,  and  reasonable  plea  for  a  reform  in  the 
administration  of  the  government.  They  said,  "  Thy  father  made 
our  yoke  grievous :  now  therefore  ease  thou  somewhat  the  grievous 
servitude  of  thy  father,  and  his  heavy  yoke  that  he  put  upon  us,  and 
we  will  serve  thee."  2  Chron.  x,  4.  The  young  king  commanded 
them  to  come  again  in  three  days  for  his  reply.  In  the  mean  time 
he  consulted  the  aged  counselors  of  the  late  king,  who  advised  him 
to  conciliate  his  people  with  good  words.  This  counsel  not  being 
agreeable  to  Rehoboam,  he  next  advised  with  young  men,  who  had 
been  brought  up  with  him ;  and  their  advice  was,  "  Thus  shalt  thou 
answer  the  people  that  spake  unto  thee.  My  little  finger  shall  be 
thicker  than  my  father's  loins.  For  whereas  my  father  put  a  heavy 
yoke  upon  you,  I  will  put  more  to  your  yoke  :  my  father  chastised 
you  with  whips,  but  I  will  chastise  you  with  scorpions."  Verses 
10,  11.  This  rash  and  unreasonable  course  was  pursued;  and  when 
the  young  sovereign  gave  his  reply,  the  people  of  the  ten  tribes  im- 
mediately retired,  proclaiming  their  determination  to  abjure  the  rule 
of  the  house  of  David.  As  had  been  predicted,  this  revolt  was 
complete  and  successful.  When  Rehoboam  sent  his  collector  to 
receive  the  taxes  from  these  tribes,  they  stoned  him  to  death ;  and 
afterward  Rehoboam  having  assembled  an  army  to  reduce  them  to 
subjection,  the  Lord  sent  a  prophet  to  forbid  the  people  from  march- 
ing against  their  brethren.  So  Rehoboam  was  compelled  to  limit 
his  rule  to  Judah  and  Benjamin,  while  Jeroboam,  whom  they  had 
invited  from  Egypt,  reigned  over  the  other  ten  tribes. 

The  progress  of  this  people,  from  the  accession  of  Saul  to  the  di- 
vision of  the  kingdom,  presents  to  us  not  only  a  deeply  interesting 
chapter  of  Hebrew  history,  but  an  equally  remarkable  portion  of  the 
interposition  of  God  in  human  affairs.  We  have  seen  how  the  Di- 
vine purpose  to  establish  a  pure  theocracy  failed  through  the  un- 
faithfulness of  the  people.  The  establishment  of  a  limited  monarchy 
succeeded :  a  monarchy  limited,  not  by  constitutional  rule  or  popular 
representation,  but  by  Divine  law  and  Divine  interposition.    The 


THE  nEBREW  PEOPLE.  225 

events  -which  have  passed  under  our  notice  give  us  the  issue  of  this 
new  experiment.     And  what  is  the  result?    We  have  seen  how,  by 
the  protection  and  blessing  of  Heaven  upon  the  daring  energy  of 
David,  and  the  mighty  genius  of  Solomon,  Israel  rose  to  unexampled 
prosperity  and  power.     When,  in  any  age,  did  a  people  occupying 
so  limited  a  territory,  in  so  short  a  time  rise  to  such  eminence  in 
martial  prowess,  the  science  of  government,  learned  distinction,  and 
commercial  prosperity  ?    What  means  all  this  V    Does  it  not  teach 
us,  that  if,  under  these  new  circumstances,  Israel  had  been  faithful 
to  God,  he  could  and  would  have  made  them,  not  only  the  greatest 
nation  upon  earth,  but  the  medium  tlnrough  which  he  would  dispense 
the  blessings  of  his  providence  and  the  riches  of  his  grace  to  all 
mankind  ?     But  for  the  reign  of  Solomon,  we  should  never  have  seen 
the  adaptation  of  the  Hebrew  territory  to  secure  national  distinc- 
tion.   Under  his  sway  it  stands  before  us  as  the  centre  of  the  world's 
religion  and  civilization,  and  as  displaying  elements  of  greatness, 
and  agencies  of  usefulness,  of  unspeakable  grandeur  and  extent.    But 
as,  in  the  former  case,  the  unfaithfulness  of  the  people  blasted  their 
hopes  and  ruined  Israel,  so  here,  the  infidelity  and  licentiousness  of 
the  sovereign  covered  him  with  infamy,  and  hurled  his  nation  into 
ruin.     We  wonder  to  see  Israel  so  suddenly  rise  to  opulence  and 
power,  so  readily  stretch  forth  her  hands,  and  grasp  the  commerce 
of  the  world.    Alas !  the  rapidity  of  Israel's  elevation  is  only  equalled 
by  the  suddenness  of  her  fall,  and  the  depth  of  her  disaster.     And  as 
a  great  master  of  strategy  will  effect  the  greatest  results  by  the 
smallest  manoeuvre,  so  Divine  Providence  here   accomplishes   the 
prostration  of  Israel  by  unexpected  and  apparently  unimportant 
means.     Ten  tribes  revolt,  and  make  an  able  and  energetic  young 
man  their  king ;  while  a  wandering  prince  obtains  sufficient  power 
to  wrest  Syria  from  the  dominion  of  Israel.     These  objects  are  se- 
cured without  the  desolations  of  war,  or  any  important  national 
humiliation  or  loss ;  and  at  first  we  do  not  see  why  these  circum- 
stances should  greatly  affect  Hebrew  prosperity.     Yet,  unimportant 
as  these  changes  appear,  the  hand  of  Heaven  had  produced  them, 
and  they  were  pregnant  with  terrible  consequences.     The  division 
of  the  kingdom  not  only  destroyed  Hebrew  unity,  but  ruined  Hebrew 
commerce.     By  isolating  Ezion-geber,  Petra,  and  Jerusalem  from 
Tyre,  and  cutting  off  all  direct  communication  with  Phenicia,  it  con- 
sequently became  impossible  to  continue  that  maritime  commerce 
with  the  East  which  had  poured  a  flood  of  wealth  into  Israel.     The 
same  means  gradually  destroyed  the  overland  traffic  with  Arabia,  so 
that  the  kingdom  of  Judah  lost  her  commercial  status  at  once.    But 
it  may  be  said,  "  Israel  still  possessed  the  advantage  of  Phenician 

15 


226  THE  HEBREW  PEOPLE. 

connection."  Yes ;  but  to  little  purpose :  for,  Israel  being  unable  to 
keep  Syria  in  subjection,  this  new  power  interposed  its  authority 
between  Baalbec  and  Palmyra;  and  all  the  Babylonish  trade  be- 
came, in  consequence,  subject  to  Syrian  control,  and  therefore  lost 
to  Israel.  Thus  by  these  two  means  did  consequences  result  to  the 
Hebrews  more  terrible  than  any  political  convulsion,  more  ruinous 
than  any  defeat  in  war.  The  whole  system  of  commercial  polity, 
which  Solomon  had  contrived  with  so  much  wisdom,  and  brought 
into  successful  operation,  and  which,  like  a  net-work  of  arteries, 
diffused  life  and  wealth  among  the  Hebrew  people,  was  in  this  way 
severed  by  the  hand  of  Jehovah,  and  national  decay  and  commercial 
ruin  were  the  results.  We  shall  henceforth  have  to  consider  the 
Hebrew  people  as  divided  into  two  minor  states. 

15* 


THE  HEBREW  PEOPLE.  227 


CHAPTER  V. 

THE  RELIGION  OF  THE  HEBREWS,  FROM  THEIR   ENTRANCE   INTO 
CANAAN  TO  THE  DIVISION  OF  THE  KINGDOM. 

The  religious  System  communicated  to  the  Hebrews  ix  the  Wilderness,  di- 
vinely attested,  and  the  People  trained  to  its  Observance — Specially  enforced  by  Divine 
Interposition  wlien  the  Israelites  entered  Canaan — The  Fidelity  of  the  Hebrews  during 
the  Government  of  Joshua,  and  the  Elders  who  were  contemporary  with  him — Religious 
Corruption  introduced  by  Micah — The  Evil  extended  by  the  Danites— and  continued  by 
Gideon — at  length  issues  in  open  and  avowed  Idolatry — The  Nature  of  this  Evil,  and 
its  fearful  Consequences — The  Conduct  of  Jephthah — Low  State  of  Pieligion  in  Israel  at 
the  time  of  Eli — Samuel,  his  Piety,  and  prophetic  Inspiration — Labors  to  reform  the 
People,  and  restore  the  Worship  of  Jehovah— Religious  Worship  during  this  Pe- 
riod— The  Tabernacle  set  up  in  Shiloh — The  Ark,  taken  by  the  Philistines,  when  re- 
stored, not  returned  to  the  Tabernacle,  but  deposited  in  a  Tabernacle  built  for  the 
purpose  by  David  on  Mount  Zion — The  Worship  established  there  a  remarkable  Innova- 
tion in  the  ceremonial  Law — Its  several  Parts,  and  spiiitual  Character — The  Temple 
built,  its  Dedication,  Manifestation  of  Divine  Glory,  and  Descent  of  Fire  on  the  Al- 
tar— Effects  of  these  Events  on  the  public  Mind — Did  the  AVorship  in  David's  Taber- 
nacle continue  after  the  Temple  was  dedicated? — And  was  this  extended  and  conti- 
nued?— Personal  Religion — Samuel — David,  his  early  Piety,  Conduct  in  Persecution 
and  Danger — Falls  into  Sin,  his  Penitence  and  Pardon — Reality  of  his  spiritual  Restora- 
tion— His  Piety  specially  honored  by  the  Inspiration  of  the  Psalms — Solomon,  his 
youthful  Godliness,  Views  of  the  Messiah,  Wisdom  and  Zeal — The  Book  of  Ecclesias- 
tes — Falls  into  Sin,  establishes  Idolatry — No  Evidence  of  his  Repentance — Doctrinal 
Opinions — Nature  and  Extent  of  the  Efficacy  of  Sacrifice — Expiatory,  vicarious,  and 
propitiatory — Views  of  God — Immortality  of  the  Soul — Separate  Existence  and  Influ- 
ence of  Satan. 

The  Hebrew  religion,  as  a  grand  system  of  theology,  morals,  wor- 
ship, and  ecclesiastical  polity,  was  planned  and  perfected  in  the 
wilderness.  It  has  been  already  shown,  that  it  included  as  its  basis 
important  theological  doctrines,  laws,  rites,  and  usages  ;  which,  hav- 
ing been  revealed  or  acquired  in  the  early  ages,  had  formed  the 
foundation  of  the  practical  piety  of  the  patriarchs,  and  were  esteemed 
as  an  undoubted  summary  of  religious  faith  and  practice.  In  addi- 
tion to  these  elements  of  primitive  religion,  the  faith  of  the  Israel- 
ites contained  the  revelations  which  God  had  made  to  them  through 
Moses.  These  greatly  added  to  their  scheme  of  doctrine,  enlarged 
their  system  of  laws,  prescribed  a  more  glorious  mode  of  worship, 
and  provided  a  complete  ecclesiastical  economy.  The  whole  amount 
of  the  religious  knowledge,  obligation,  privilege,  and  precept  derived 
from  these  som-ces,  was  by  the  Hebrew  lawgiver  wrought  up  into  a 
regular  and  complete  system  of  faith  and  practice,  which  was  in- 
tended thenceforth  to  form  the  religion  of  the  Hebrew  people.  (See 
Appendix,  note  66.) 


228  THE  HEBREW  PEOPLE. 

In  a  preceding  chapter  we  endeavored  to  exhibit  the  great  ele- 
ments of  this  religious  system :  it  is  our  present  object  to  inquire 
into  the  application  of  it  to  the  mind  and  character  of  the  Hebrews, 
individually  and  collectively;  to  show  the  measure  of  faith  with 
which  its  doctrines  were  received,  the  extent  to  which  its  laws  were 
obeyed,  and  its  privileges  enjoyed ;  and  thus  to  learn  the  qualities 
and  character  of  this  religion  in  the  condition  and  circumstances  of 
the  people. 

Although  many  and  serious  diflSculties  stand  in  the  way  of  a  satis- 
factory investigation  of  this  interesting  subject,  it  must  be  admit- 
ted that  in  one  respect  it  possesses  a  very  great  advantage :  the  re- 
ligious system  of  the  Hebrews  stood  intimately  associated  with  the 
people.  In  their  diet  and  dress,  their  family  relationship  and  pro- 
perty, their  social  life  and  political  institutions,  in  fact,  throughout 
the  whole  of  their  private  and  pubHc  life,  their  religion  was  every- 
where prominent.  It  spread  its  requirements  over  their  words  and 
works,  affected  their  trade  and  their  property,  was  the  bond  of  their 
civil  association,  and  the  spirit  of  their  national  existence.  Men 
who  speak  of  the  minute  requirements  of  the  Levitical  law,  and  its 
temporal  sanctions,  as  derogatory  to  the  character  of  this  religion, 
forget  that  while  recognizing  "  a  heavenly  country"  as  the  basis  of 
its  hope,  its  prominent  object  was  to  associate  man,  in  all  his  charac- 
ter and  conduct,  with  the  will  of  God,  to  keep  him  in  uniform  con- 
tact with  divine  law  and  religious  privilege.  The  Hebrew  religion 
was  intended  to  make  the  nation  a  church,  a  kingdom  of  priests ;  in 
which  every  individual,  knowing  the  divine  Avill,  and  obediently  con- 
forming his  mind  to  it,  might  rejoice  in  happy  intercourse  Avith  the 
God  of  Israel.  This  fact,  by  identifying  the  state  of  religion  with 
the  condition  of  the  people,  affords  opportunities  for  investigating 
the  measure  and  character  of  its  influence,  which  would  not  other- 
wise be  attainable. 

It  seems  also  important  to  observe,  that  the  Hebrews,  when  they 
took  possession  of  the  land  of  Canaan,  and  were  called  to  conform 
to  the  requirements  of  this  religion,  and  to  obey  its  laws,  had  not  to 
study  the  history  or  antiquities  of  their  race,  in  order  to  obtain  an 
assurance  of  its  divine  origin  and  certain  obligation.  No  effort  of 
reason,  or  labored  induction,  was  necessary  to  convince  them  of  the 
authority  of  their  sacred  books :  these,  as  well  as  the  sum  of  their 
teaching,  came  to  them  divinely  authenticated.  They  had  seen  and 
heard  in  the  wilderness,  and  even  at  the  camp  at  Gilgal,  unquestion- 
able demonstrations  of  the  divinity  of  their  faith.  The  terrible  dis- 
plays of  Divine  Majesty  which  accompanied  the  enunciation  of  the 
law,  had  been  followed  by  equally  astonishing  confirmations  of  it. 


THE  HEBREAV  PEOPLE.  229 

The  mighty  power  of  God,  which  made  a  pathway  for  his  people 
through  the  Red  Sea,  was  equally  discernible  in  their  passage  over 
the  Jordan.  There  is,  indeed,  scarcely  any  part  of  God's  dealings 
with  the  elect  people,  more  replete  with  proofs  of  his  infinite  wis- 
dom, than  the  studied  manner  in  which  marvelous  attestations  to 
the  truth  of  this  religion  were  spread  over  the  whole  period,  from 
the  exodus  to  their  location  in  Canaan.  The  effects  produced  by 
the  thunders  of  Sinai  were  fully  sustained  by  the  Avonders  wrought 
in  the  wilderness.  It  is  difficult  to  conceive  of  anything  more  cal- 
culated to  assure  the  Israelites  of  the  divinity  of  their  covenant  rela- 
tion to  God,  than  the  fact  of  their  obtaining  possession  of  the  pro- 
mised land,  and  the  manner  in  which  this  was  effected.  The  fact 
itself,  as  a  fulfillment  of  a  great  scheme  of  prophecy,  was  one  of  the 
most  wonderful  events  which,  up  to  that  time,  had  transpired  in  the 
world.  Let  it  be  considered  how  many  hundreds  of  years  it  had 
been  predicted,  what  an  infinite  range  of  contingencies  stood  con- 
nected with  its  accomplishment ;  and  yet,  notwithstanding  the  inter- 
vention of  many  apparent  impossibilities,  at  the  appointed  time  it 
came  to  pass.  This  fact  combined  together,  in  a  very  remarkable 
manner,  the  two  great  seals  of  Divine  attestation,  miracle  and  pro- 
phecy, and  must  therefore  have  afforded  decisive  evidence  of  the 
verity  of  those  religious  revelations  with  which  all  these  grand  ope- 
rations were  connected.  (See  Appendix,  note  67.) 

Nor  is  the  manner  in  which  possession  of  the  land  was  obtained 
less  wonderful.  It  will  not  be  necessary  to  enlarge  on  the  stupen- 
dous miracles  which  meet  us  here.  A  rapid  river  is  suddenly  ar- 
rested in  its  course,  and  its  restless  waters,  unable  to  overcome  the 
almighty  obstruction,  in  defiance  of  all  physical  law,  rise  up,  and 
rush  backward.  At  the  word  of  a  man,  the  Avhole  mechanism  of 
heaven  is  affected,  the  sun  is  arrested  in  his  course,  and  the  day 
miraculously  prolonged.  At  the  sound  of  rams'  horns,  the  walls  of 
a  fortified  city  fall  down.  These  are  marvelous  displays  of  Divine 
power ;  but  they  are  not  unmeaning  wonders ;  they  are  special  and 
intelligible  interpositions  on  behalf  of  Israel.  They  are  therefore  so 
many  demonstrations  of  the  sterling  verity  of  the  Hebrew  faith. 
The  case  of  Achan  was  remarkably  significant  in  this  respect. 
"While  the  people  of  Israel  are  faithful  and  obedient,  earth  and  hea- 
ven combine  to  aid  them ;  but  when  one  individual  sets  the  law  of 
God  at  defiance,  and  takes  of  the  "  accursed  thing,"  then  the  mighty 
men  of  Israel  become  weak  as  water,  and  cannot  stand  before  ene- 
mies whose  strength  they  had  previously  despised. 

The  Hebrews  not  only  possessed  this  divinely  revealed  and  di- 
vinely authenticated  religion ;  they  had  been  brought  up  under  its 


230  THE  HEBREW  PEOPLE. 

influence,  and  fully  trained  to  its  observance.  As  all  the  Israelites 
who  entered  Canaan,  except  Caleb  and  Joshua,  had  been  born  in 
the  wilderness,  so  they  had  from  their  childhood  grown  up  sur- 
rounded by  evidences  of  the  divinity  of  their  religion.  Through- 
out all  their  life  they  had  been  supported  by  manna ;  the  cloudy  pil- 
lar resting  over  the  tabernacle  had  been  daily  before  their  eyes. 
Isolated  from  all  the  world  beside,  the  Hebrew  camp  in  the  wilder- 
ness was  an  institution  upon  a  grand  scale  for  training  the  Hebrew 
nation  in  the  knowledge  and  practice  of  their  holy  religion.  Here 
God  himself  was  their  instructor ;  He,  of  set  purpose,  placed  them 
in  those  circumstances ;  He  dictated  all  their  political  and  social 
economy,  and  miraculously  pi'ovided  for  all  their  wants ;  He  gave 
them  laws,  doctrines,  and  worship,  and  not  only  abode  with  them  as 
their  King,  but  also  acted  as  their  Teacher.  His  Spirit  led  them,  and 
rejoiced  over  their  obedience ;  his  Spirit  was  grieved  at  their  unbelief. 
To  supply  a  further  means  of  spiritual  aid,  he  gave  the  spirit  of  pro- 
phecy, that,  through  these  various  means,  Israel  might  be  guided 
into  all  the  will  of  God.  (See  Appendix,  note  68.) 

Under  the  influence  of  these  numerous  means,  divinely  adapted  to 
their  religious  improvement,  the  HebreAvs  were  brought  into  the  land 
which  God  had  promised  to  their  fathers.  And  here,  too,  the  same 
great  object  is  made  prominent :  on  setting  up  their  first  encamp- 
ment within  the  limits  of  Canaan  Proper,  they  are  neither  directed  to 
fortify  their  position,  nor  to  make  any  warlike  aggression  on  the  in- 
habitants of  the  land ;  but,  before  a  single  battle  is  won,  or  a  town 
subdued,  the  undivided  attention  of  the  people  is  called  to  important 
religious  exercises.  All  the  males  who  had  not  been  circumcised  in 
the  wilderness  are  now  commanded  to  be  subjected  to  tliis  rite.  This 
measure  showed  how  fully  the  Divine  administration  recognized  the 
paramount  importance  of  religion,  and  the  impressive  manner  in  which 
it  was  kept  before  the  people.  At  this  crisis  in  their  history,  when 
they  might  reasonably  expect  a  violent  attack  from  the  surrounding 
nations,  they  are,  by  God's  command,  placed  in  circumstances  which, 
for  a  short  time  at  least,  disqualify  many,  if  not  most,  of  their  fight- 
ing men  even  for  self-defense.  And  for  what  object  is  this  apparent 
risk  incurred  ?  That  their  covenant  relation  to  God  may  be  perfected ; 
that  they  may  be  fully  entitled  to  all  the  privileges  and  promises  of 
the  children  of  A'braham.  Again :  it  is  not  an  unimportant  feature 
in  these  arrangements,  which  were  all  divinely  regulated,  that  these 
events  were  so  ordered  as  to  make  the  time  for  holding  the  passover 
fall  as  soon  after  the  transaction  last  mentioned,  as  the  people  were 
able  to  celebrate  that  most  important  festival:  and,  consequently, 
they  had  no  sooner  received  the  seal  of  the  covenant,  than  they  were 


THE  HEBREW  PEOPLE.  231 

called  to  commemorate  their  redemption  from  Egyptian  bond- 
age. 

The  rapid  succession  of  these  events,  considering  that  the  time  of 
keeping  the  passover  was  fixed,  proves  the  existence  of  an  over-ru- 
ling Providence  in  all  their  aifairs.  On  the  tenth  day  of  the  first 
month  the  host  of  Israel  crossed  the  Jordan.  The  next  day  the  rite 
of  circumcision  was  administered.  On  the  fourteenth  day  the  pass- 
over  was  kept;  and  on  the  fifteenth  the  manna  disappeared,  and 
the  people  were  afterwards  fed  with  the  ordinary  productions  of  the 
soil. 

The  observance  of  these  solemn  services,  immediately  followed  by 
the  cessation  of  the  miraculous  supply  of  food,  was  calculated  to  pro- 
duce a  deep  religious  impression  on  the  public  mind.  Circumcision, 
the  seal  of  the  Abrahamic  covenant,  was  renewed  and  made  general, 
with  the  greatest  eflFect,  at  the  moment  when  the  hosts  of  Israel  had 
obtained  a  location  in  that  land  which  God  had  promised  to  give 
them,  as  a  principal  part  of  the  temporal  blessings  of  that  covenant ; 
while  the  passover,  the  pledge  and  type  of  their  temporal  and  reli- 
gious redemption,  was  also  most  appropriately  renewed  at  this  time ; 
for  its  observance  would  not  only  be  regarded  as  a  prominent  element 
in  their  religious  institutions,  but  especially  as  the  basis  of  their  en- 
tire civil  and  ecclesiastical  economy.  From  hence,  undoubtedly,  they 
began  their  computation  of  time,  which  regulated  their  sabbatical 
years,  and  years  of  jubilee.  (See  Appendix,  note  69.)  The  whole 
of  their  divinely  appointed  religious  poUty  was  now  brought  into 
operation. 

Nor  did  God  fail  to  vindicate  his  claim  to  supreme  power,  and  to 
display  his  omniscience,  in  his  subsequent  government  of  his  people. 
The  miraculous  fall  of  Jericho  proved  the  proper  Divinity  of  the  God 
of  Israel,  and  stamped  with  unquestionable  validity  their  covenant 
relation  to  Him.  But  the  defeat  of  Israel  before  Ai,  while  it  also 
contributed  to  this  end,  did  more :  it  showed  the  sincerity  of  heart 
and  integrity  of  conduct  which  their  religion  required,  and  the  infinite 
knowledge  and  inflexible  justice  by  which  it  was  administered  and 
enforced.  The  crime,  conviction,  and  punishment  of  Achan  exhibit- 
ed to  the  Israelites  of  this  time,  in  a  strong  light,  the  true  charac- 
ter of  the  religion  which  God  called  them  to  experience  and  practice. 
After  Ai  had  been  subdued,  another  important  religious  assembly 
was  convened  in  the  neighborhood  of  Shechem.  This  had  been  pre- 
dictively  appointed  by  Moses.  Deut.  xxvii,  4-26.  As  an  event  in 
the  history  of  the  Israelites,  it  has  been  already  noticed ;  but  it  must 
have  had  an  influential  religious  effect.  It  was,  in  fact,  a  public  re- 
cognition of  Divine  authority,  a  national  avowal  of  fealty  and  alle- 


232  THE  HEBREW  PEOPLE. 

giance  to  God,  and,  above  all,  a  clear  and  distinct  act  of  worship,  hj 
which  the  subjection  of  the  whole  people  to  the  Divine  law,  and  their 
engagement  to  be  faithful  to  the  covenant,  were  clearly  set  forth. 

All  these  circumstances  were  calculated,  as  they  were  designed,  to 
impress  religious  truth  upon  the  Israelitish  people.  All  that  they 
had  heard  from  their  fathers,  all  that  Moses  had  communicated,  was 
thus  brought  afresh  to  their  mind  and  memory,  and  enforced  on  their 
individual  judgment  and  conscience. 

Nor  were  these  influences  ineffectual :  they  sustained  the  descend- 
ants of  Jacob  in  a  long  and  arduous  war,  and  crowned  their  efforts 
with  success :  and  when,  after  they  had  subdued  the  land,  it  was 
known  that  those  tribes  which  had  obtained  a  possession  on  the  east 
of  Jordan  had  built  an  altar  there,  the  congregation,  regarding  this 
as  an  infraction  of  the  Divine  purpose,  prepared  to  make  war  on  their 
brethren,  rather  than  tolerate  a  violation  of  the  law.  This  whole 
case  clearly  proves,  that  the  entire  congregation  was  deeply  imbued 
with  the  great  principles  of  the  Mosaic  economy,  and  that,  when  the 
land  was  divided,  the  several  tribes  took  possession  of  their  various 
portions  under  a  full  persuasion  of  the  Divine  origin,  truth,  and  ob- 
ligation of  their  holy  religion.  This  fidelity  continued  for  some  time ; 
for  "  the  people  served  the  Lord  all  the  days  of  Joshua,  and  all  the 
days  of  the  elders  that  outlived  Joshua,  who  had  seen  all  the  great 
works  of  the  Lord,  that  he  did  for  Israel."  Judges  ii,  7.  But  when 
these  men  had  passed  away  from  the  earth,  their  children  fearfully 
departed  from  God. 

This  religious  defection  was  evinced  in  various  ways  and  degrees, 
as  circumstances  or  temptation  acted  upon  the  minds  of  the  people. 

The  first  evil  which  merits  notice  may  perhaps  be  regarded  as  a 
corruption  of  worship,  rather  than  as  an  open  departure  from  the  laws 
of  Moses.  It  is  found  in  the  case  of  Micah,  the  man  of  Mount 
Ephraim,  whose  conduct  is  recorded  in  connection  with  the  expedi- 
tion of  the  Danites.  Judges  xvii,  xviii.  The  narrative  of  these 
events  was  given  at  length  in  a  previous  chapter :  we  have  here  to 
ascertain  their  religious  character.  It  will  be  necessary  to  recall  at- 
tention to  the  fact,  that,  in  this  case,  the  silver  had  been  dedicated 
to  Jehovah ;  that  Micah  was  greatly  rejoiced  when  he  found  a  Levite 
to  be  his  priest ;  and,  further,  that  his  hopes  and  confidence  were,  in 
these  preparations,  placed  in  the  true  God ;  for  he  said,  "  Now  know 
I  that  the  Lord  will  do  me  good,  seeing  I  have  a  Levite  to  my  priest." 
Judges  xvii,  13.  All  this  clearly  proves  that  he  did  not'  intend  to 
depart  from  the  worship  of  the  true  God.  But  what  is  to  be  thought 
of  his  "  graven  image,"  and  "  molten  image,"  his  "  ephod,  and  tera- 
phim  ?"   There  cannot  be  the  slightest  doubt  that  the  intention  of 


THE  HEBREW  PEOPLE.  233 

these  arrangements  was,  to  prepare  for  the  use  of  this  fixmily  a  place 
of  Avorship  according  to  the  rites  of  the  Mosaic  law.     For  this  pur- 
pose the  ark  and  the  cherubim  were  imitated,  and  suitable  vestments 
made  for  the  priest.     The  whole  scope  of  the  nan-ative  supports 
this  intei-pretation.     When  the  five  men  of  the  tribe  of  Gad,  who 
were  sent  to  seek  a  better  inheritance,  lodged  in  the  house  of  Micah, 
they  requested  this  Levite  to  "  ask  counsel  of  God  "  (ti-nis«)  for  them ; 
he  gave  them  as  the  result  this  answer :  "  Go  in  peace :  before  the 
Lord  (mn'i)  is  your  way  wherein  ye  go."  Judges  xviii,  5,  6.     The 
language  used  here  also  shows,  that  the  reference  was  only  to  the 
true  God.     Elohim  would  not  have  been  the  word  used  by  the  Da- 
nites  if  it  had  not  been  so,  and  the  priest  would  not  have  predicted 
their  success  by  a  reference  to  Jehovah.     We  do  not  undertake  to 
decide  whether  this  appHcation  was  truly  made  to  God,  and  respond- 
ed to  by  Him ;  although  "  it  is  really  begging  the  question  to  assert, 
as  many  commentators  have  done,  that  the  answer  was  either  a  trick 
of  the  Levite,  or  suggested  by  the  devil,  and  that  the  success  of  the 
Danites   was  merely  accidental." — Dr.  A.  Clarke.     The  narrative 
does  not  afford  suflficient  evidence  to  make  this  clear  either  way; 
but  it  does  unquestionably  prove  that  the  true  worship  of  Jehovah 
was  intended.     This  is  further  evident  from  the  sequel;  for,  when 
the  six  hundred  men  of  the  tribe  of  Dan  went  to  take  possession  of 
the  place  which  the  spies  had  found,  they  took  the  Levite,  and  his 
images,  and  teraphim,  and  ephod,  even  all  the  sacred  things  which 
Micah  had  prepared  at  so  much  trouble  and  expense ;  and  their  ar- 
gument with  him  was,  "  Is  it  better  for  thee  to  be  a  priest  imto  the 
house  of  one  man,  or  that  thou  be  a  priest  unto  a  tribe  and  a  family 
in  Israel?  And  the  priest's  heart  was  glad,  and  he  took  the  ephod, 
and  the  teraphim,  and  the  graven  image,  and  went  in  the  midst  of 
the  people."  Verses  19,  20. 

There  is  not  in  the  entire  narrative,  from  first  to  last,  the  slightest 
allusion  to  any  departure  from  the  law  and  worship  of  Jehovah.  If 
anything  of  this  kind  had  been  intended,  as  so  many  persons  were 
successively  engaged  in  this  matter,  it  would  certainly  have  led  to 
some  inquiry  or  explanation.  But  we  have  not  a  word  of  the  kind ; 
all  seemed  desirous  to  participate,  all  appeared  fully  to  understand 
the  object,  and  to  speak  and  act  as  if  worship  according  to  the  na- 
tional faith  had  been  the  design ;  which  could  not  have  happened 
had  the  purpose  been  an  idolatrous  one.  We  have  dwelt  longer  oa 
this  point  than  would  have  been  otherwise  necessary,  because  similar 
instances  meet  us  in  the  history,  to  which  these  remarks  will  equally 
apply. 

Gideon  was  specially  called  of  God  to  be  the  instrument  of  de- 


234  THE  HEBREW  PEOPLE. 

livering  Israel  from  the  tyranny  of  the  Midianites.  And  it  is  to  be 
noted,  that  the  history  of  his  call  and  conflicts  shows  us,  more 
strikingly  than  is  done  anywhere  else,  that  the  power  was  of  God. 
Nor  were  the  peculiarities  of  the  Divine  procedure,  in  this  instance, 
confined  to  a  proof  that  it  was  not  the  skill  or  prowess  of  the  judge, 
nor  the  number  or  valor  of  his  followers,  which  defeated  Midian : 
the  course  of  Divine  interposition  was  equally  directed  to  enlighten 
and  raise  the  mind  of  the  selected  chief,  and  to  lead  him  to  exercise 
a  true  and  powerful  faith  in  God. 

After  he  had  brought  this  war  to  a  successful  termination,  his 
conduct,  regarded  in  a  religious  aspect,  presents  a  very  extraordinary 
exhibition.  Having  required,  as  his  share  of  the  spoils,  the  ear- 
rings which  the  Israelites  had  taken  from  their  enemies  during  the 
war,  he  received  "  a  thousand  and  seven  hundred  shekels  of  gold ; 
beside  ornaments  and  collars,  and  purple  raiment  that  was  on  the 
kings  of  Midian,  and  beside  the  chains  that  were  about  their  camels' 
necks."  Judges  viii,  26.  And  how  did  he  appropriate  this  immense 
wealth?  The  sacred  record  says  he  "made  an  ephod  thereof,  and 
put  it  in  his  city,  even  in  Ophrah."  Verse  27.  As  it  is  certain  that  all 
this  gold  (amounting  to  above  seventy  pounds'  weight,  and  being  of 
sterling  value  more  than  £3,000)  could  not  have  been  spent  in  pur- 
chasing or  adorning  an  ephod;  and  as  an  ephod  alone  could  not 
supply  the  necessary  requisites  for  worship  according  to  the  manner 
of  the  times ;  "it  is  commonly  said,"  observes  Bishop  Patrick,  (in  his 
Commentary,)  "  that  so  much  gold  could  not  be  laid  out  upon  an 
ephod ;  and  therefore  some  take  this  for  a  short  expression  to  sig- 
nify the  breastplate,  with  the  Urim  and  Thummim ;  that  he  (being 
now  supreme  governor)  might  consult  God  at  his  own  house,  in 
such  difficulties  as  might  occur :  and  they  think  it  probable  that  he 
made  also  a  private  tabernacle  with  chenibims :  for  how  else  could 
he  employ  such  a  quantity  of  gold  ?  Theodoret  and  St.  Austin  seem 
to  incline  to  this  opinion ;"  which  is  also  supported  by  the  learned 
Jurieu,  who,  referring  to  another  text,  says,  "  By  the  ephod,  must 
be  understood  the  whole  oracle  of  Urim  and  Thummim,  inclosed 
within  the  ephod,  as  also  the  ark  and  the  cherubims,  from  the  midst 
of  which  the  oracle  was  delivered." — Hist,  of  the  Church,  vol.  ii, 
p.  99. 

If  these  conjectures  may  be  relied  on,  we  find  Gideon  following  the 
example  of  Micah  on  a  larger  and  more  costly  scale.  And,  as  Dr. 
Hales  shrewdly  suggests,  Gideon  "  was  probably  induced,  by  the 
altar  which  the  Lord  required  him  to  build  at  Ophrah,  on  the  rock 
where  he  had  accepted  his  sacrifice,  to  think  that  this  might  be  the 
place  which  the  Lord  so  often  declared  in  the  law,  that  '  he  would 


THE  HEBREW  PEOPLE,  235 

choose  for  his  name.' " — Analysis,  vol.  ii,  p.  283.  But  in  this  in- 
stance, as  in  that  of  Micah,  and  of  the  Danites,  there  appears  to 
have  been  no  intention  of  departing  from  the  worship  of  Jehovah. 
This  whole  course  of  conduct  was  therefore  analogous  to  that  of 
Aaron,  in  the  case  of  the  golden  calf 

"  But,  however  pure  might  have  been  the  intention  of  the  persons 
implicated  in  this  conduct,  its  effect  was  most  pernicious.  The  in- 
spired writer  says  "  the  thing  became  a  snare  unto  Gideon ;"  and, 
further,  that  "  all  Israel  went  thither  a  whoring  after  it :"  (verse  27  :) 
a  clear  proof  that  it  led  the  people  into  idolatry.  (See  Appendix, 
note  70.)  To  Avhat  extent  this  conduct  prevailed,  we  cannot  now 
ascertain.  There  were  very  few  persons,  during  the  government  of 
the  judges,  who  would  be  able  to  carry  it  out  on  so  expensive  a  plan. 
It  might,  nevertheless,  in  a  more  private  and  domestic  manner,  have 
exercised  a  fearful  influence  upon  the  public,  in  preparing  them  for 
gross  idolatry.  (See  Appendix,  note  71.) 

But  if  some  of  the  Hebrew  people  were  led  to  worship  the  work 
of  their  own  hands  in  this  slow  and  indirect  manner,  others  boldly 
threw  off  the  restraint  of  the  law,  and  plunged  at  once  into  all  the 
sinfulness  of  Heathen  Avorship. 

The  first  instance  recorded  in  the  Book  of  Judges  of  public  and 
avowed  idolatry  is  thus  related :  "  And  the  children  of  Israel  did 
evil  in  the  sight  of  the  Lord,  and  served  Baalim.  They  forsook  the 
Lord,  and  served  Baal  and  Ashtaroth."  Chap,  ii,  11,  13.  And  the 
following  chapter  says,  they  "  served  Baalim  and  the  groves."  iii,  7. 

We  shall  not  here  anticipate  the  subject  of  the  third  volume  of 
this  work,  by  attempting  any  exposition  of  the  origin  and  character 
of  the  idol- gods  to  which  reference  is  now  made  :  it  will  be  sufficient 
to  show  that  the  Israelites  actually  sank  into  this  idolatry,  and  to 
point  out  the  pernicious  consequences  to  which  they  were  thereby 
exposed. 

The  word  Baal  signifies  "  Lord,"  or  "  Master ;"  in  Heathen  my- 
thology it  is  generally,  or  at  least  primarily,  applied  to  the  sun. 
This  glorious  luminary  was  adored  in  different  countries  under  the 
titles,  Bel,  Bal,  Baal,  and  in  Phenicia,  Baalzamin,  "  the  great  lord 
of  the  heavens."  As  the  religion  of  the  Heathen  became  complex 
by  addition,  subdivision,  and  fanciful  creations,  various  compound 
deities  were  worshiped,  such  as  Baal-peor,  Baal-zebub,  Baal-zephon, 
and  Baal-berith.  Even  at  this  time,  so  great  progress  had  been 
made  in  this  evil  art,  that,  because  the  sun  was  regarded  as  the 
source  of  all  the  prolific  and  productive  powers  of  nature,  the  war- 
ship of  Baal  was  incorporated  not  only  with  earthly  elements,  but 
also  with  impure  and  sensual  references  and  rites.    This  was  the 


236  THE  HEBREW  PEOPLE. 

case  with  the  Baal-peor  of  Moab.  And,  notwithstanding  the  severe 
chastisement  inflicted  upon  Israel  for  their  transgression  in  this 
respect  on  the  east  side  of  the  Jordan,  we  scarcely  find  them  in 
quiet  possession  of  the  land  which  God  had  given  them,  before  they 
sink  into  the  same  or  similar  abominations. 

The  grand  evil  of  this  practice,  and  one  which  at  the  same  time 
appHes  with  equal  force  to  every  other  species  of  idolatry,  was,  that 
it  rejected  the  true  God.  It  was  open  and  direct  rebellion  against 
Heaven.  The  Israelite,  therefore,  who  entered  into  this  course, 
canceled  his  covenant  relation  to  Jehovah,  and,  while  he  thus  in- 
curred the  fearful  guilt  of  this  iniquity,  shut  himself  out  from  all  ac- 
cess to  Infinite  Wisdom  and  Power,  directed  and  moved  by  un- 
bounded goodness  and  love.  The  men  whose  fathers  passed  through 
the  Bed  Sea,  and  were  fed  with  manna  from  heaven ;  they  whose 
immediate  predecessors  saw  the  miracles  of  Jordan,  Jericho,  and 
Gibeon,  thus  alienated  themselves  from  their  almighty  Saviom*,  and 
trusted  in  an  idol,  which  "  is  nothing." 

But,  in  addition  to  this,  as  idolatry  prevailed  in  the  land,  so  every 
moral  obligation  was  destroyed,  and  all  rehgious  rule  obliterated. 
The  true  foundation  of  morals  is  the  will  of  God.  That  will  is  holy, 
because  he  is  holy.  There  is  therefore  no  knowledge  of  true  moral- 
ity but  in  a  knowledge  of  the  Divine  Will ;  and  the  knowledge  that 
a  holy  life  is  required  by  the  will  of  God,  aflPords  the  liighest  sanc- 
tion which  moral  purity  can  receive.  But  where  God  is  rejected, 
and  a  knowledge  of  his  will  shut  out  by  the  willing  subjection  of 
the  mind  to  error  and  evil,  there  no  just  standard  of  morals  can  ex- 
ist ;  nor  can  the  wildest  aberrations  of  the  mind,  or  the  vilest  riot- 
ing of  the  affections,  meet  any  restraint  but  what  is  afforded  by  hu- 
man interest :  and  hence  it  is  truly  said,  the  worshipers  of  idols  are 
"  filled  with  unrighteousness."  Rom.  i,  29, 

Again :  idolatry  introduces  fatal  error  on  a  subject  of  the  greatest 
importance.  It  is  false.  Religion  deals  with  the  most  lofty  veri- 
ties ;  concerns  the  best  interests  of  man ;  engages  the  most  elevated 
attributes  of  his  mind,  and  has  for  its  object  his  present  and  ever- 
lasting good.  The  introduction  of  idolatry  removes  all  truth  from 
these  grand  and  momentous  themes ;  and  not  only  takes  them  from 
open  vision  into  distance  and  obscurity,  but  sheds  over  all  a  false 
medium.  Everything  is  seen  in  perverted  proportion,  and  in  un- 
just relation  to  every  other.  Thus  religion,  in  its  height  and  depth, 
in  its  wide,  its  infinite  range  of  interest  and  importance,  is  made 
"a  lie." 

All  this  was  consequent  upon  the  apostasy  of  Israel.  It  must 
indeed  be  remembered,  that  this  course  was  not  taken  by  the  whole 


THE  nEBREW  PEOPLE.  237 

nation  as  a  public  act ;  it  arose  out  of  individual  and  family  trans- 
gression. But  then,  as  these  offenses  multiplied  and  extended  their 
influence  over  society,  so  the  evils  to  which  we  have  refei-red  be- 
came prevalent. 

But  the  worship  of  Baal  introduced  disorders  and  evils  of  a  pecu- 
liar kind,  although  not  fully  developed  at  the  time  of  the  introduc- 
tion of  this  worship  into  Israel :  still,  there  is  every  reason  to  be- 
lieve that,  even  then,  very  obscene  rites  were  associated  with  this 
idolatry.  This  is  rendered  more  probable  by  the  connection  of 
Baal  with  Ashtaroth.  All  who  are  acquainted  with  oriental  my- 
thology are  aware  that  the  divinities  are  generally  brought  before  us 
in  pairs.  This  arose  out  of  the  fact  already  adverted  to,  that  what- 
ever might  be  the  originating  cause  of  any  idolatry,  in  its  progress 
and  development  it  generally  embraced  and  symbolized  the  prolific 
powers  of  nature. 

Ashtaroth  was  the  moon,  and  was  therefore  adored  in  conjunction 
with  Baal  the  sun.  (See  Jurieu's  Crit.  Hist.,  vol  ii,  p.  139.)  This 
worship  was  very  frequently  conducted  in  sacred  groves,  raised  for 
the  express  purpose.  Hence  in  the  same  connection  it  is  said,  They 
"  served  Baalim  and  the  groves."  Judges  iii,  7.  These  were  dedi- 
cated to  Ashtaroth,  and  were  generally  close  to  the  temple  of  Baal ; 
and  when  cattle  were  offered  in  sacrifice  to  this  idol,  they  brought 
cakes  and  drink-offerings  and  incense  to  the  goddess.  In  these  sa- 
cred shades  the  most  shameful  vices  were  practiced  in  connection 
with  their  idolatrous  rites  ;  and  these  are  what  are  so  often  referred 
to  and  condemned  by  Holy  Scripture  as  serving  "  their  gods  under 
every  green  tree."  The  worshipers  of  tliis  goddess  caused  them- 
selves to  be  marked  or  tattooed  on  the  skin  with  the  figure  of  a  tree. 
It  was  also  the  custom  to  place  tables  on  the  roofs  of  the  houses,  in 
the  vestibules,  at  the  doors,  and  at  the  crossways,  on  which,  every 
new  moon,  they  spread  a  feast  in  honor  of  Ashtaroth. 

The  fearful  consequences  of  this  awful  defection  were  soon  appa- 
rent. Having  rejected  God,  and  thrown  off  those  restraints  and 
obligations  by  which  they  stood  connected  with  him  as  his  peculiar 
people,  they  saw  no  reason  for  isolating  themselves  from  the  sur- 
roimding  Canaanitish  tribes :  they  therefore  "  took  their  daughters 
to  be  their  wives,  and  gave  their  daughters  to  their  sons,  and  served 
their  gods."  Judges  iii,  6.  Thus,  as  far  as  the  disobedience  of  a 
great  and  increasing  proportion  of  the  people  could  do  it,  the  cove- 
nant mercy  and  gracious  promises  of  Jehovah  were  made  of  none 
effect.  But  God  in  compassion  visited  them  with  punishment.  As 
they  would  not  maintain  their  peculiarity  of  character  by  living  ac- 
cording to  their  privilege,  God  separated  them  from  the  surrounding 


238  THE  HEBREW  PEOPLE, 

Heathen  by  subjecting  them  to  great  suffering.  For  this  affliction, 
"while  it  fell  on  them  as  a  just  punishment  for  their  sin,  at  the  same 
time  clearly  distinguished  the  Israelites  from  the  surrounding  Ca- 
naanitish  tribes.  We  never  hear  of  any  of  these  sharing  in  the 
calamities  of  Israel ;  on  the  contrary,  there  appears  every  reason  to 
believe  that,  during  these  seasons  of  Hebrew  subjection,  they  greatly 
recovered  their  strength.  These  successive  inflictions  therefore  did 
what  Israelitish  piety  ought  to  have  done, — they  clearly  distin- 
guished them  from  all  other  people. 

Having  noticed  these  successive  servitudes  and  deliverances  in 
the  last  chapter,  it  "svill  here  be  only  necessary  to  refer  to  any  pecu- 
liarity of  a  religious  character  presented  to  our  notice  in  the  nai-rative. 

The  first  which  calls  for  passing  attention  is  the  thanksgiving  ode 
of  Deborah,  which  breathes  the  most  lofty  ideas  of  Jehovah,  and 
shows  his  covenant  relation  and  mercy  to  Israel,  at  the  same  time 
identifying  the  conflict  to  which  it  refers  with  the  purposes  of 
Heaven,  and  ascribing  the  victory  which  it  celebrates  to  the  Lord 
Jehovah. 

It  is  worthy  of  observation  that,  in  the  ensuing  servitude,  when 
Gideon  threw  down  the  altar  of  Baal,  the  men  of  the  city  gathered 
about  the  house,  and  said  to  his  father,  "  Bring  out  thy  son,  that  he 
may  die."  Judges  vi,  30.  So  devoted  were  the  inhabitants  of  Oph- 
rah  to  this  infamous  idolatry !  The  manly  expostulation  of  Joash, 
also,  deserves  notice :  he  challenged  the  divinity,  threw  back  the 
defense  of  the  rites  upon  the  supposed  deity,  and,  referring  to  the 
explicit  institutes  of  the  Mosaic  law,  urged  that  he  who  dared  to 
plead  for  Baal  was  worthy  of  death.  This  devotedness  to  idolatry 
by  the  inhabitants  of  this  neighborhood  accounts,  in  some  measm-e, 
for  the  fearful  relapse  which  appears  to  have  taken  place  immedi- 
ately after  the  death  of  Gideon :  for,  not  only  did  the  ephod  and 
other  imitations  of  sacred  things  become  a  snare  to  Gideon  and  his 
house,  but,  as  soon  as  he  was  dead,  the  people  sank  into  their  former 
idolatry,  and  added  to  the  number  of  their  former  idols,  Baal-berith, 
who  was  worshiped  by  the  Shechemites,  (Judges  ix,  4,  46,)  and  had 
a  temple  there.  From  the  name,  it  has  been  inferred  that  this 
deity  presided  over  alliances  or  covenants.  Such  appropriations 
were  common  among  the  Heathen ;  but  it  is  startling  to  behold  the 
sons  of  Israel  polluting  themselves  with  such  profane  mockery, 
while  they  forsook  and  provoked  the  only  covenant-keeping  God. 

Nor  did  the  successive  afflictive  visitations  to  which  they  were 
subjected  effect  any  permanent  improvement.  On  the  contrary, 
idolatry  seems  not  only  to  have  obtained  a  wider  and  deeper  influ- 
ence over  the  minds  of  the  people,  but,  harassed  and  spirit-broken 


THE  HEBKEW  PEOPLE.  2B9 

by  almost  continual  bondage,  they  were  individually  and  socially 
disqualified  from  making  any  important  efforts  in  the  way  of  reli- 
gious improvement.  We  consequently  find  them,  in  the  days  of 
Eli,  deeply  sunk  in  irreligion  and  vice.  It  cannot,  indeed,  be  de- 
nied that,  even  then,  the  worship  of  Jehovah  was  regularly  main- 
tained at  Shiloh;  and  that  worshipers  were  still  found  who  ap- 
proached the  holy  place  with  devotedness  of  heart  and  true  sincerity 
of  mind,  as  the  case  of  Hannah  proves.  It  must,  however,  at  the 
same  time  be  admitted,  that,  for  all  truly  practical  purposes,  the  ad- 
ministration of  religion  was  poisoned  at  the  fountain.  The  priest- 
hood had  become  ungodly  and  imjust.  Not  only  did  their  covetous 
rapacity  insult  and  oppress  the  worshipers,  and  make  the  service  of 
Jehovah  an  abomination  in  their  eyes ;  their  flagrant  vices  polluted 
the  access  to  the  tabernacle,  and  stained  its  holy  service  with  the 
filthiest  adjuncts  of  the  vilest  Heathenism. 

It  will  be  necessary  here  to  notice  the  case  of  the  daughter  of 
Jephthah,  as  standing  connected  with  the  period  which  has  now 
passed  imder  review.  If  we  take  the  Scriptural  narrative  of  this 
case,  as  it  stands  in  our  authorized  version,  although  the  story  is  a 
very  melancholy  one,  it  presents  no  remarkable  difiiculty.  It  states 
that,  when  this  chief  was  marching  at  the  head  of  his  army  to  repel 
the  Ammonites,  he  "  vowed  a  vow  unto  the  Lord,  and  said.  If  thou 
shalt  without  fail  deliver  the  children  of  Ammon  into  mine  hands, 
then  it  shall  be,  that  whatsoever  cometh  forth  of  the  doors  of  my 
house  to  meet  me,  when  I  return  in  peace  from  the  children  of  Am- 
mon, shall  surely  be  the  Lord's,  and  I  will  offer  it  up  for  a  burnt- 
offering."  Judges  xi,  30,  31.  When  crowned  with  success,  and  re- 
turning in  triumph  "  unto  his  house,  behold,  his  daughter  came  out 
to  meet  him  with  timbrels  and  with  dances  :  and  she  was  his  only 
child ;  beside  her  he  had  neither  son  nor  daughter.  And  it  came  to 
pass,  when  he  saw  her,  that  he  rent  his  clothes,  and  said,  Alas  !  my 
daughter  !  thou  hast  brought  me  very  low,  and  thou  art  one  of  them 
that  trouble  me :  for  I  have  opened  my  mouth  unto  the  Lord,  and  I 
cannot  go  back.  And  she  said  unto  him.  My  father,  if  thou  hast 
opened  thy  mouth  unto  the  Lord,  do  to  me  according  to  that  which 
hath  proceeded  out  of  thy  mouth."  Verses  34-36.  Subsequently 
she  requested  a  respite  for  two  months,  that  she,  with  her  fellows, 
might  bewail  her  fate ;  and  at  the  end  of  the  two  months,  "  she  re- 
turned unto  her  father,  who  did  with  her  according  to  his  vow." 
Verse  39.  It  has  therefore  been  concluded,  that  Jephthah  slew  his 
daughter,  and  offered  her  up  for  a  burnt- offering.  On  the  other 
hand,  however,  it  has  been  contended  that  a  conduct  so  abhorrent 
to  nature  could  not  have  been  found  in  a  judge  of  Israel ;  and  that 


240  THE  HEBREW  PEOPLE. 

the  words  of  the  text  do  not  absolutely  require  this  sense  ;  that  the 
terms  may  only  mean,  that  she  should  be  devoted  to  the  Lord,  and 
thus  be  doomed  to  perpetual  virginity. 

Yet,  notwithstanding  all  that  has  been  said  in  support  of  this  view 
of  the  case,  we  think  a  full  investigation  of  the  subject  would  justify 
the  terms  of  the  authorized  translation ;  and  persuade  the  reader, 
that  the  most  probable  interpretation  of  the  story  is  that  which  sup- 
poses that  Jephthah  (having  lived  a  great  part  of  his  life  on  the 
borders  of  Ammon  and  Moab,  nations  notoriously  addicted  to  hu- 
man sacrifice)  did,  in  this  great  emergency,  vow  to  immolate  the  first 
person  who  should  come  forth  to  meet  him  on  his  successful  return ; 
and  that,  although  deeply  grieved  at  this  proving  to  be  his  only 
child,  he  nevertheless  fulfilled  his  vow,  and  did  to  her  as  he  had  said. 
(See  Appendix,  note  72.) 

Those  who  have  imagined  that  this  sacrifice  was  offered  up  by  the 
high  priest,  or  that  the  maiden  was  sent  as  a  devotee  to  the  taberna- 
cle, forget  that  the  seat  of  the  Jewish  national  worship  was,  at  this 
time,  at  Shiloh,  in  the  portion  of  Ephraim ;  and  that,  immediately 
on  his  return,  Jephthah  was  engaged  in  a  bloody  war  with  this  tribe, 
which  must  have  effectually  prevented  any  intercourse  with  the  su- 
preme ecclesiastical  authorities  for  either  purpose.  Jephthah  ruled 
on  the  east  of  Jordan  ;  and  there  can  be  no  doubt  that,  if  this  enor- 
mity was  perpetrated,  it  was  consummated  by  himself,  without  the 
knowledge  or  sanction  of  the  Jewish  high  priest. 

We  have  hitherto  traced  the  declension  of  religion  among  the  Is- 
raelites from  the  death  of  Joshua  to  the  time  of  Eli,  when  the  know- 
ledge and  service  of  Jehovah  seemed  reduced  to  its  lowest  point, 
and  idolatry  and  vice  Avere  fearfully  prevalent.  From  this  time  a 
brighter  day  began  to  dawn,  and  there  was  evidently  a  gradual  revi- 
val of  religion  amongst  the  people,  which,  with  more  or  less  inter- 
ruption, continued  until  the  reign  of  Solomon. 

In  our  endeavors  to  exhibit  a  correct  view  of  the  rehgion  of  this 
period,  it  will  not  be  unsuitable,  in  the  first  place,  to  point  out  the 
several  most  important  agencies  by  which  this  great  improvement 
was  effected.  Here,  as  in  every  other  instance,  we  distinctly  recog- 
nize primarily  the  gracious  influence  of  the  Spirit  of  God.  The 
whole  Jewish  religion  was  the  result  of  Divine  interposition.  By 
this  it  was  originated  and  sustained.  If,  at  that  time,  the  people 
had  been  left  to  themselves,  they  would  soon  have  merged  into  the 
common  mass  of  idolatrous  tribes  by  which  they  were  surrounded, 
and  the  Mosaic  economy  would  have  perished  from  the  knowledge 
of  man.  This  was  prevented,  not  only  by  the  watchful  care  and 
gracious  influence  of  Jehovah  on  individual  mind,  but  by  the  raising 


THE  HEBREW  PEOPLE.  241 

up  of  stiitable  instruments,  "wlio,  guided  by  divine  illumination,  not 
only  checked  the  progress  of  idolatry,  and  gave  an  impulse  to  true 
religion,  by  the  force  of  their  own  personal  character,  but  also 
adopted  public  measures,  and  promoted  institutions,  -which  were 
productive  of  the  most  happy  results. 

The  first  of  these  means  which  meets  us  in  the  history  of  this 
period,  is  the  call  of  Samuel  to  the  important  offices  of  prophet  and 
judge.  It  is  worthy  of  remark,  that  this  man,  whose  character,  even 
at  first,  shone  as  a  light  in  a  dark  place,  was  the  child  of  piou3 
parents, — one  given  in  answer  to  earnest  prayer.  How  often  has 
this  been  the  case  in  all  ages  of  the  church !  From  the  time  when 
the  gift  of  prophecy  was  communicated  to  the  seventy  in  the  wilder- 
ness to  the  vocation  of  Samuel,  we  hear  but  little  of  the  exercise  of 
this  agency.  Joshua  certainly  spoke  under  plenary  inspiration,  and 
stood  in  the  character  of  a  prophet.  Deborah  was  also  called  a  pro- 
phetess, and  received  communications  immediately  from  heaven, 
and  thus,  under  direct  divine  influence,  acted  in  a  public  capacity, 
and  "judged  Israel."  It  is  equally  certain  that  Hannah  spake  under 
the  influence  of  the  Holy  Ghost,  when  she  poured  out  her  heart  to 
God  in  a  song  of  thanksgiving.  With  the  exception  of  Joshua,  how- 
ever, the  communication  of  this  gift  does  not  appear  to  have  been 
productive  of  very  important  public  benefit,  in  a  religious  sense. 
But,  in  the  general  declension  Avhich  continued  to  the  time  of  Eli,  it 
appears  to  have  been  almost,  if  not  altogether,  withdrawn.  "  The 
word  of  the  Lord  was  precious  in  those  days ;  there  was  no  open 
vision."  1  Sam.  iii,  1. 

In  the  person  of  Samuel  it  pleased  Jehovah  again  to  visit  Israel 
with  plenary  inspiration.  "When  but  a  cliild  he  was  informed  of  the 
impending  ruin  of  the  house  of  Eli :  "  And  Samuel  grew,  and  the 
Lord  was  with  him,  and  did  let  none  of  his  words  fall  to  the  ground. 
And  all  Israel,  from  Dan  even  to  Beersheba,  knew  that  Samuel  was 
established  to  be  a  prophet  of  the  Lord."  Verses  19,  20.  The  ge- 
neral knowledge  of  this  fact  must  have  had  a  beneficial  influence 
upon  the  public  mind.  It  asserted  the  supremacy  of  Jehovah ;  and, 
while  it  thus  raised  a  barrier  against  the  floods  of  idolatry,  it  gave 
encouragement  and  confidence  to  those  Avho  still  retained  their  faith 
and  devotedness  to  God. 

These  important  results  were  further  promoted  by  the  introduc- 
tion and  maintenance  of  an  efficient,  wise,  and  just  administration. 
Samuel,  in  his  official  capacity  as  judge,  not  only  decided  all  cases 
submitted  to  his  decision  at  his  own  house  at  Ramah,  but  "  he  went 
from  year  to  year  in  circuit  to  Bethel,  and  Gilgal,  and  Mizpeh,  and 
judged  Israel  in  all  those  places."  1  Sam.  vii,  16. 

16 


242  THE   HEEREW   PEOPLE. 

These  efforts  of  the  prophet  were  followed  with  special  Divine 
influence ;  for  we  are  told,  that  the  whole  "house  of  Israel  lamented 
after  the  Lord."  Verse  2.  This,  be  it  observed,  was  not  such  a  pro- 
fession of  obedience  as  had  often  been  made  before,  under  the  pres- 
sure of  severe  national  suffering  or  danger.  They  were  now  in  com- 
parative peace,  yet  were  their  hearts  turned  to  seek  the  Lord. 
Samuel  readily  responds  to  their  desire,  and  lu'ges  them  to  renounce 
all  idolatry,  to  put  away  their  strange  gods:  His  language  on  this 
occasion  shows,  not  only  that  he  apprehended  the  spirit  of  religion, 
but  that  it  made  a  part  of  his  teaching,  and  was  to  some  extent  un- 
derstood by  the  people :  "  Put  away  the  strange  gods  and  Ashtaroth 
from  among  you,  and  prepare  your  hearts  unto  the  Lord,  and  serve 
him  only."  Verse  3.  And  the  sacred  record  assures  us  of  their 
obedience ;  they  "  did  put  away  Baalim  and  Ashtaroth,  and 
served  the  Lord  only."  Verse  4.  "  Baalim  and  Ashtaroth,"  in  this 
text,  must  be  regarded  as  generic  terms,  the  one  referring  to 
male,  and  the  other  to  female  divinities  :  the  words  here,  therefore, 
include  all  the  objects  of  idolatrous  worship;  and,  consequently, 
the  passage  appropriately  declares  that  they  served  "  the  Lord 
only." 

This  religious  reformation  was  so  general,  that  Samuel  thought 
himself  justified  in  convening  a  national  assembly.  He  therefore 
invited  the  people  to  meet  him  at  Mizpeh,  saying,  "  I  will  pray  for 
you  unto  the  Lord."  Verse  5.  They  assembled,  "  and  drew  water, 
and  poured  it  out  before  the  Lord,  and  fasted."  Verse  6.  What  the 
precise  object  of  this  ceremony  might  be,  we  are  not  mformed.  Com- 
mentators differ  in  opinion  respecting  it.  The  Chaldee  paraphrast 
understood  the  terms  figuratively;  for  he  translates  the  passage, 
"  And  they  poured  out  their  hearts  in  penitence  as  Vt-aters  before  the 
Lord."  This  is  probably  the  true  meaning,  and  shows  the  depth  of 
feeling  with  which  the  people  humbled  themselves  before  God  on 
account  of  their  continued  transgressions. 

This  religious  reformation  was,  however,  not  only  promoted  by 
the  weight  of  Samuel's  pious  character,  and  the  effect  of  his  personal 
ministrations ;  he  either  called  into  existence,  or  greatly  revived  and 
extended,  the  schools  of  the  prophets.  This  proceeding  appears  to 
have  produced  a  very  great  effect  upon  the  religious  condition  of  the 
people.  (See  Appendix,  note  73.) 

Under  these  influences  the  Israelites  progressed,  during  the  rule 
of  Samuel,  in  the  knowledge  of  revealed  truth,  and  in  the  practice 
of  its  requirements.  We  shall  refer  to  the  character  of  David  vrhen 
speaking  of  personal  religion ;  and  therefore  only  observe  here,  that 
his  youthful  piety,  and  the  sterling  religious  principles  which  he  ex- 

16* 


THE  HEBREW  PEOPLE.  243 

hibited  througliout  the  early  part  of  his  reign,  must  have  greatly 
promoted  the  improvement  previously  in  operation. 

It  will  be  necessary  now  to  ascertain  the  condition  and  observance 
of  religious  worship  during  this  period,  the  seat  and  centre  of  which 
was  the  Mosaic  tabernacle.  Here  all  the  stated  ceremonial  of  the 
law  was  performed;  and  Moses  predicted  that  God  himself  would 
"  choose  a  place"  for  this  purpose.  Deut.  xii,  11.  Consequently, 
although,  when  the  tribes  first  passed  the  Jordan,  the  tabernacle  was 
set  up  at  Gilgal ;  Avhen  the  land  was  entirely  subdued  and  occupied, 
it  was  removed  to  Shiloh.  Joshua  xviii,  1.  This  appears  to  have 
been  done  by  the  express  command  of  Jehovah ;  for  he  speaks  of  it 
as  his  own  act.  Jer.  vii,  12.  We  are  not  informed  of  the  reason  of 
this  selection,  although  it  is  not  improbable  that  it  was  done  because 
Ephraim  had  succeeded  by  adoption  to  the  birthright  instead  of  Reu- 
ben, Gen.  xlviii,  5,  17-20 ;  1  Chron.  v,  1,2;  Shiloh  being  in  the 
portion  of  territory  allotted  to  Ephraim. 

The  tabernacle  remained  at  Shiloh  during  the  entire  government 
of  the  judges ;  and,  although  every  part  of  the  country  had  been  in- 
vaded, and  brought  into  subjection  to  the  Heathen,  the  sacred  tent 
was  preserved  as  the  seat  of  worship  until  the  time  of  Eli.  But  lit- 
tle is  known  of  the  attention  bestowed  by  the  people  of  that  time  on 
the  solemn  services  of  the  sanctuary.  There  is  in  the  history  but 
one  instance  of  any  special  inquiry  having  been  made  of  God  here 
for  the  space  of  four  hundred  years,  and  that  was  dming  the  early 
part  of  this  period ;  for  it  was  in  the  life-time  of  Phinehas.  Judges  xx, 
27,  28.  There  can  be  little  question  that  the  Mosaic  ceremonial  was 
continually  performed  in  the  tabernacle  at  Shiloh ;  for  this  was  done 
in  the  days  of  Eli,  notwithstanding  the  enormous  vices  which  had 
been  introduced  in  immediate  connection  with  the  most  solemn  ob- 
servances. 

The  continued  and  increasing  iniquity  of  his  people  led  Jehovah 
to  take  from  them  the  glory  of  the  sanctuary.  In  a  case  of  great 
emergency,  the  ark  was  brought  from  the  tabernacle,  and  carried  be- 
fore the  army,  which  was  raised  to  repel  an  irruption  of  the  Philis- 
tines. As  we  have  already  seen,  it  was  taken  by  the  Heathen,  and 
kept  by  them  seven  months ;  but,  what  is  specially  remarkable,  when 
returned,  it  was  not  brought  to  its  place  in  the  tabernacle.  On  every 
principle  of  religion  and  politics,  we  should  have  thought  that  this 
would  have  been  the  first  object  of  the  civil  and  ecclesiastical  authori- 
ties. Not  only,  however,  was  the  ark  not  immediately  returned  to 
the  tabernacle, — it  never  was.  We  are  not  aware  that  this  singular 
fact  can  be  accounted  for  but  by  referring  it  to  Divine  interposition. 
The  ark  was  brought  first  to  Beth-shemesh.  where  the  men  were 


244  THE  HEBREW  PEOPLE. 

smitten  by  God  for  their  profane  curiosity,  1  Sam.  vi,  18,  19;  it 
was  then  taken  to  Kirjath-jearim,  "  into  the  house  of  Abinadab  in 
the  hill,"  who  sanctified  his  son  Eleazar  to  keep  it.  1  Sam.  vii,  1. 
Here  it  remained  a  long  time.  Verse  2. 

During  this  period  the  tabernacle  had  been  removed  from  Shiloh 
to  Gibeon,  in  the  tribe  of  Benjamin ;  for  here  it  was  when  David  car- 
ried the  ark  to  Jerusalem.  1  Chron.  xvi,  39.  We  have  very  slender 
information  respecting  these  removals  of  the  tabernacle,  except  that 
we  are  told  they  were  from  the  Lord ;  for  he  rejected  Shiloh,  (Psalm 
Ixxviii,  60,)  because  he  rejected  Ephraim.  Verse  67. 

After  David  was  established  in  the  kingdom,  he  purposed  remov- 
ing the  ark  from  the  house  of  Abinadab.  It  does  not  appear  that 
he  had  any  intention  of  restoring  it  to  the  tabernacle :  his  wish  seems 
to  have  been  to  bring  it  to  his  own  house.  But  on  this  occasion, 
either  from  ignorance  or  inattention,  they  did  not  carry  the  ark,  as 
commanded  in  the  law,  on  the  shoulders  of  the  Kohathites,  but  put 
it  into  a  new  cart ;  when,  being  shaken  by  the  motion  of  the  vehicle, 
Uzzah  put  forth  his  hand,  and  took  hold  of  the  ark,  for  which  teme- 
rity he  was  smitten  with  instant  death.  David,  grieved  and  alarmed 
that  a  design  which  he  contemplated  with  so  much  joy  should  be  de- 
feated by  this  terrible  infliction,  shrank  from  the  hazard  of  completing 
his  purpose,  and  commanded  the  ark  to  be  taken  into  the  house  of 
Obed-edom,  where  it  remained  three  months. 

But  David,  having  heard  that  the  Lord  had  greatly  blessed  the 
house  of  Obed-edom,  and  all  that  pertained  to  him,  since  the  time 
that  the  ark  had  been  in  his  house,  prepared  a  tabernacle  for  it  near 
his  own  residence  on  Mount  Zion,  and  went  down  and  brought  it  up 
thither  with  great  joy.  On  this  occasion  the  requirements  of  the 
law  were  fully  complied  with.  1  Chron.  xv,  2-15.  This  object  being 
accomplished,  David  made  an  arrangement  of  priests  and  Levites 
to  meet  the  new  state  of  things.  There  were  at  that  time  two  per- 
sons acting  as  high  priests,  Zadok  and  Abiathar.*  2  Sam.  xx,  25. 
Of  these  Zadok,  with  his  brethren  the  priests,  were  appointed  to  at- 
tend the  ministry  of  the  sanctuary,  to  offer  the  daily  and  other  stated 
sacrifices,  agreeably  to  the  Mosaic  law,  "  and  to  do  according  to  all 
that  is  written  in  the  law  of  the  Lord,  which  he  commanded  Israel," 
1  Chron.  xvi,  40 ;  while  Asaph  and  his  brethren  were  appointed  "  to 
minister  before  the  ark  continually,  as  every  day's  work  required." 
Verse  37.  Now,  it  is  worthy  of  notice,  that  Asaph  was  not  a  priest, 
but  a  Levite.  And  it  appears,  from  1  Chron.  vi,  31^8,  that  Levites 
alone  were  appointed  to  the  service  of  this  tabernacle ;  while  in  verse 

*  He  (David)  also  appointed  Zadok,  of  the  family  of  Phinehas,  to  be  high  priest,  together 
with  Abiathar ;  for  he  was  his  friend.  Josephus'a  Antiq.,  book  vii,  chap.  5,  sect.  4. 


THE  HEBREW  PEOPLE.  245 

49  it  is  said,  "  But  Aaron  and  his  sons  offered  upon  the  altar  of  the 
burnt- offering,  and  on  the  altar  of  incense,  and  were  appointed  for 
all  the  work  of  the  place  most  holy,  and  to  make  an  atonement  for 
Israel,  according  to  all  that  Moses  the  servant  of  God  had  command- 
ed." But  Asaph  and  his  company  ministered  before  the  Lord  in 
the  tabernacle  with  a  service  of  singing,  verse  31,  "to  thank  and 
praise  the  Lord  God  of  Israel."  Chap,  xvi,  4.  Sacrifices,  which  are 
manifestly  to  be  regarded  as  extraordinary,  from  the  occasion,  were 
offered  by  David  when  the  ark  was  brought  up  to  this  tabernacle ; 
but  after  it  was  placed  here,  and  "  had  rest,"  we  hear  of  no  legal 
sacrifices  being  offered  in  connection  with  this  sanctuary ;  all  the 
ceremonial  of  the  law  being  performed  at  Gibeon. 

This  case  is  altogether  most  extraordinary.  No  erection  was  ever 
raised  upon  earth  more  fully  Divine  in  its  plan  and  purpose  than 
the  tabernacle  of  Moses ;  all  its  parts  and  every  portion  of  its  fur- 
niture were  designed  after  a  heavenly  "  pattern,"  and  all  intimately 
adapted  to  the  worship  which  was  there  commanded  to  be  performed. 
Yet  we  find  this  order  broken,  this  plan  deranged,  and  the  entire 
harmony  of  the  sacred  service  destroyed  by  the  circumstances  to 
which  we  have  referred.  Why  was  this  ?  All  will  admit  that  the 
ark  of  the  covenant  and  its  appendages  were  the  essential  centre  of 
worship,  and  the  glory  of  the  Mosaic  tabernacle.  Yet  these  are 
taken  away,  isolated  from  the  sacrificial  service,  and  made  the  seat 
of  a  simple  worship,  which  appears  to  have  consisted  mainly  in 
prayer  and  praise  to  God. 

Whatever  difficulty  may  be  connected  with  the  subject,  it  is  cer- 
tain that  this  innovation  was  not  made  by  David  for  the  purpose  of 
contravening  the  Divine  laAV.  In  proof  of  this,  we  may  refer  to  one 
very  significant  fact.  In  the  law,  it  was  specially  required  that  the 
signal  for  gathering  the  people  together  for  any  religious  purpose 
was  to  be  the  sound  of  trumpets,  which  were  to  be  blown  by  two 
priests.  Num.  x,  2,  3,  7,  8.  Now,  as  it  was  necessary  that  some 
signal  should  be  given  to  call  the  people  to  the  services  of  the  taber- 
nacle of  David,  this  law,  which  had  been  enjoined  "as  an  ordinance 
forever,"  was  complied  with ;  and  Bcnaiah  and  Jehaziel,  the  priests, 
were  appointed  to  serve  continually  with  trumpets  before  the  ark  of 
the  covenant  of  God.  1  Clu-on.  xvi,  6.  The  fact  that  David  was 
divinely  inspired,  connected  with  the  well-known  watchful  protection 
which  God  at  that  time  exercised  over  everything  pertaining  to  his 
worship,  would  in  itself  be  sufficient  to  show,  at  least,  that  the  altera- 
tion was  divinely  sanctioned.  But  this  sanction  seems  to  be  directly 
asserted  by  Holy  Sci'ipture.  We  are  not  only  informed  that  Jeho- 
vah refused  the  tabernacle  of  Joseph,  and  chose  not  the  tribe  of 


246  THE  HEBREW  PEOPLE. 

Ephraim,  but  that  lie  "  chose  the  tribe  of  Judah,  the  Mount  Zion 
which  he  loved."  Psalm  Ixxviii,  67,  68.  But  in  immediate  con- 
nection with  this  reference  to  the  abandonment  of  Shiloh,  and  se- 
lection of  Zion,  as  the  site  for  the  residence  of  the  ark,  it  is  said,  as 
if  to  give  a  formal  justification  of  these  arrangements  of  the  king, 
"  He  chose  David  also  his  servant,  and  took  him  from  the  sheep- 
folds,  to  feed  Jacob  his  people,  and  Israel  his  inheritance."  Verses 
70,  71.  This  was  the  Divine  appointment;  and  that  David  in  this 
respect  executed  the  purpose  of  God,  is  certain ;  for  it  is  added, 
"  So  he  fed  them  according  to  the  integrity  of  his  heart ;  and  guided 
them  by  the  skillfulness  of  his  hands."  Verse  72. 

Thus  everything  continued  dm-ing  the  whole  reign  of  David. 
Once  we  find  him  offering  sacrifice  on  the  threshing-floor  of  Araunah ; 
but  this  is  specially  justified  by  the  emergency  of  the  occasion, 
1  Chron.  xxi,  28-30.  When  Solomon  succeeded  to  the  tlu'one,  he 
first  proceeded  to  Gibeon,  where  he  sacrificed,  (2  Chron.  i,  3,  5; 
1  Kings  iii,  4,)  and  then  returned  to  Jerusalem,  (2  Chron.  i,  13,) 
where  he  offered  again  before  the  ark.  1  Kings  iii,  15. 

It  would  greatly  aid  us  in  the  investigation  of  this  subject,  if  more 
ample  information  had  been  given  respecting  this  tabernacle  and  its 
worship.  We  do  not  know  even  whether  it  was  divided  by  a  veil, 
after  the  manner  of  the  Mosaic  sanctuary,  or  was  only  one  apart- 
ment. From  the  language  employed  to  describe  the  placing  of  the 
ark  there,  we  should  incline  to  the  latter  opinion.  "  So  they  brought 
the  ark  of  God,  and  set  it  in  the  midst  of  the  tent  that  David  had 
pitched  for  it."  1  Chron.  xvi,  1.  It  is  well  known  that  in  the  Mo- 
saic sanctuary  the  ark  was  at  the  extreme  end  of  the  inner  compart- 
ment; while  here  it  is  said  to  be  in  the  midst/^  of  the  tabernacle. 
(See  Appendix,  note  74.) 

But,  however  this  may  be,  we  may  form  some  idea  of  the  nature 
of  the  worship  which  was  offered  here,  from  the  declared  purpose  of 
David,  and  the  Psalm  which  he  delivered  on  the  first  celebration 
of  worship  there.  The  king,  it  is  said,  "  appointed  certain  of  the 
Levites  to  minister  before  the  ark  of  the  Lord,  and  to  record,  and  to 
thank  and  praise  the  Lord  God  of  Israel."  1  Chron.  xvi,  4.  A  clear 
and  consistent  exposition  of  this  text  would  cast  light  upon  the  sub- 
ject ;  but  the  task  is  replete  with  difficulty.  It  appears  probable, 
that  here  the  term  "minister"  is  applied  to  the  general  character 
of  the  persons  so  employed,  as  engaged  in  carrying  out  all  the  reli- 

®  We  are  aware  that  T]"]!?!,  -whicli  is  here  rendered  "midst,"  is  sometimes  translated 
"  -within  ;"  but  then  the  former  is  the  true  sense  of  the  term  ;  and,  although  used  iu  the 
Old  Testament  above  four  hundred  times,  it  is  rendered  "  within"  but  about  twenty,  and 
some  of  these  are  corrected  in  the  marginal  readings  by  "  midst." 


THE   HEBREW   PEOPLE.  247 

gious  services  of  this  holy  place,  two  prominent  parts  of  which  are 
immediately  specified ;  "  to  record,"  and  to  "  thank  and  praise  the 
Lord  God  of  Israel."  Or  it  maybe  that  the  correct  reading  is  that 
ivhich  is  comitenanced  by  the  Septuagint :  "  To  minister,  lifting  up 
the  voice,  and  to  give  thanks  and  praise."  In  either  case  the  term 
iST  here  rendered  "  record,"  must  be  taken  as  giving  the  precise 
iesignation  to  the  first  branch  of  this  duty.  The  generic  sense  of 
this  word  is  "  to  remember,"  or  "  to  put  in  remembrance ;"  and,  con- 
sequently, there  can  be  little  doubt  that  one  primary  part  of  this 
service  consisted  in  reciting  the  manifold  and  gracious  interpositions 
of  God  on  behalf  of  Israel,  and  the  covenant  promises  which  he  had 
made  unto  them.  The  great  things  which  Jehovah  had  done,  and 
which  he  had  promised  further  to  do,  were  thus  brought  to  the  re- 
membrance of  the  people,  and  made  the  basis  of  exhortations,  and 
injunctions  to  obedience  and  piety.  (See  Pati'ick  m  loco.)  The 
second  part  consisted  in  singing  the  praises  of  God  in  such  saA-ed 
hymns  as  were  from  time  to  time  composed  by  David  or  other  holy 
men. 

That  this  opinion  is  correct,  is  sufficiently  evident  from  the  tenor 
of  the  psalm  which  was .  composed  on  the  occasion,  and  which  was 
then  first  sung.*  1  Chron.  xvi,  7.  After  a  spirited  poetic  exordium, 
calling  for  united  thanksgiving,  the  Psalmist  proceeds  :  "  Remember 
his  marvelous  works  that  he  hath  done;"  and  thence  goes  on  to 
give  a  rapid  summary  of  God's  gracious  interpositions  on  behalf  of 
Israel.  He  then  briefly  denounces  the  vanity  of  idols,  and  proceeds 
to  enjoin  fervent  gratitude  to  God,  and  the  exercise  of  deep  and  hal- 
lowed devotion.  The  lip  of  man  scarcely  ever  gave  utterance  to  a 
sentiment  more  rich  in  true  sublimity,  more  profound  in  theologic 
purity,  or  more  important  in  moral  injunction,  than  the  clause, 
"  Worship  the  Lord  in  the  beauty  of  holiness."  All  nature  is  then 
invoked  to  join  in  a  general  chorus  of  thanksgiving;  the  whole 
closing  with  prayer  and  praise.  This  sublime  Psalm  is  full  of  purity 
and  power ;  and,  if  it  may  be  taken  as  exhibiting  the  spirit  and 
manner  of  this  tabernacle- worship,  it  must  be  regarded  as  deeply 
impressive  and  highly  spiritual. 

It  is,  however,  by  no  means  certain,  that  the  addresses  delivered 
in  this  sanctuary  were  entirely  confined  to  the  Levites :  what  are 
we  to  understand  by  the  following  language  of  David  ?  "  I  have 
preached  righteousness  in  the  great  congregation :  lo,  I  have  not 
refrained  my  lips,  0  Lord,  thou  knowest.  I  have  not  hid  thy  right- 
eousness within  my  heart ;  I  have  declared  thy  faithfulness  and  thy 

-'  It  does  not  appear  improbable  that  this  psalm  was  continued  as  a  part  of  the  daily 
service. — Patrick. 


248  THE  HEBREW  PEOPLE. 

salvation  :  I  have  not  concealed  thy  loving-kindness  and  thy  truth 
from  the  great  congregation."  Psalm  xl,  9,  10. 

We  are  convinced  that  a  careful  and  extended  investigation  of  this 
subject  would  place  before  the  church  and  the  world  a  view  of  the 
religious  position  and  privileges  of  God's  ancient  Israel,  which  has 
been  seldom,  if  ever,  realized.  Our  limits  forbid  this :  we  must, 
therefore,  pass  from  this  point,  observing,  that  the  institution  of  this 
simple  and  spiritual  worship,  in  the  sanctuary  before  the  mercy-seat, 
where  holy  men  recounted  the  Divine  goodness,  both  in  national 
and  personal  instances,  (Psalm  xxxii,)  and  where  the  Psalms  of 
David  and  Asaph  were  daily  sung,  must  have  had  a  wonderful  effect 
in  enlightening  the  mind,  and  exhibiting  God's  spiritual  purposes  to 
his  devout  people.  We  have  one  striking  instance  of  this  in  Psalm 
Ixxiii.  Here  is  the  case  of  a  pious  man,  harassed  and  perplexed  by 
the  apparently  unequal  operation  of  Divine  Providence,  until  his 
faith  sunk  under  the  painful  exercise,  and  he  says,  "  My  feet  were 
almost  gone;  my  steps  had  well-nigh  slipped."  Verse  2.  And  by 
what  means  is  his  mind  enlightened  ?  How  are  his  peace  and  con- 
fidence restored?  Not  by  any  labored  philosophic  investigation; 
not  by  recourse  to  the  provisions  of  the  law,  or  the  written  promises 
of  the  covenant :  copies  of  existing  revealed  truth  were  not  then, 
perhaps,  in  private  hands.  No ;  this  knowledge  and  comfort  were 
found  in  religious  worship.  The  painful  embarrassment  continued, 
"  until  I  went  into  the  sanctuary  of  God ;  then  understood  I  their 
end."  Verse  17.  Here  spiritual  light  beams  upon  the  mind.  He 
reahzes  the  "  destruction  "  which  awaited  the  wicked,  and  the  joy- 
ous destiny  of  the  righteous  ;  and,  happily  released  from  his  trouble 
by  this  enlightenment,  takes  God  for  his  portion ;  and,  content  with 
his  earthly  lot,  exclaims,  "  Whom  have  I  in  heaven  but  thee  ?  and 
there  is  none  upon  earth  that  I  desire  beside  thee.  Thou  shalt  guide 
me  with  thy  counsel,  and  afterward  receive  me  to  glory."  Verses 
24,  25. 

Learned  men  may  speculate  as  they  please  upon  the  amount  of  re- 
ligious knowledge  possessed  by  the  Israelites  at  this  period.  The 
fact  is,  that  it  was  not  revealed  in  a  doctrinal  form,  but  apprehended 
in  the  spiritual  exercises  and  experience  of  pious  men.  As  Abra- 
ham saw  the  day  of  Christ,  so  the  pious  Jew,  entering  into  the  sph-it 
of  the  divine  purpose,  saw  and  rejoiced  in  the  possession  of  substan- 
tial religious  blessing.  And  this,  we  have  every  reason  to  believe, 
was  greatly  promoted  by  the  worship  established  in  the  tabernacle 
of  David. 

This  state  of  things  continued  until  the  third  year  of  the  reign  of 
Solomon ;  and  it  is  very  probable  that  the  young  prince  was  trained 


THE   HEBREW   PEOPLE.  249 

up  in  constant  attendance  upon  the  ordinances  of  this  sanctuary. 
But,  the  temple  having  been  finished,  both  these  tabernacles  were 
superseded,  and  the  splendid  edifice  consecrated  to  the  service  of 
Jehovah.  This  was  done  in  great  pomp  and  magnificence.  The 
furniture  of  the  Mosaic  tabernacle  was  not  used  in  the  temple  for  its 
former  purpose,  Solomon  having  made  new  articles  of  a  more  gor- 
geous and  costly  character  in  its  stead.  The  ark  of  the  covenant 
was  the  only  exception.  This  was  taken  from  David's  tabernacle, 
and  carried  by  Levites  to  the  door  of  the  temple,  when  the  priests 
took  it  up,  and  placed  it  in  its  proper  position  in  the  most  holy 
place.  It  may  be  observed  here,  that  the  cherubim  made  by  order 
of  Moses  stood  on  each  end  of  the  ark,  and  were,  in  fact,  a  part  of 
the  lid ;  but  those  erected  by  Solomon  were  much  larger,  and  stood 
upon  the  floor,  stretching  their  wings  out  on  each  side,  so  that  the 
two  wings  toward  the  middle  of  the  house  touched  each  other ;  and 
the  ark  with  its  cherubim  was  placed  between  these  larger  ones,  and 
under  their  wings.  But  the  tabernacle  of  the  congregation,  Avith  all 
its  sacred  furniture,  that  it  might  neither  be  profaned  nor  idolized, 
was  brought  to  the  temple,  and  deposited,  in  all  probability,  in  the 
sacred  treasury. 

We  are  told  that,  after  the  priests  had  put  the  ark  in  its  place, 
"  it  came  to  pass,  when  the  priests  were  come  out  of  the  holy  place, 
that  then  the  house  was  filled  with  a  cloud,  even  the  house  of  the 
Lord ;  so  that  the  priests  could  not  stand  to  minister  by  reason  of 
the  cloud ;  for  the  glory  of  the  Lord  had  filled  the  house  of  God." 
2  Chron.  v,  11-14.  Was  this  a  new  display  of  the  visible  Divine 
glory  ?  or  had  the  shekinah  remained  over  the  ark  of  the  covenant, 
and  was  this  a  more  eflPulgent  breaking  forth  of  its  brightness? 
Whether  there  was  always  a  visible  display  of  this  glory  over  the 
ark,  we  may  reasonably  doubt :  we  hear  nothing  of  its  appearance 
during  the  period  of  the  Philistinian  captivity.  Yet  we  can  scarcely 
question  its  manifestation  in  the  tabernacle  of  David.  But  for  this, 
the  Psalmist  would  scarcely  have  spoken  of  the  ark  as  identical  with 
the  Divine  Presence,  as  he  clearly  does :  "  My  soul  thirsteth  for 
God,  for  the  living  God :  when  shall  I  come  and  appear  before  God  ?" 
Psalm  xlii,  2.  Hence  it  is  said,  "  He  sitteth  between  the  cheru- 
bims."  Psalm  xcix,  1.  But,  what  is  still  more  decisive,  is  the  im- 
portant fact,  that  pious  worshipers  at  this  time  identified  the  at- 
tainment of  religious  blessing  with  the  shining  forth  of  this  myste- 
rious light.  What  else  are  we  to  understand  by  this  language  ? — 
"  Thou  that  dwellest  between  the  cherubims,  shine  forth."  Psalm 
Ixxx,  i.  And  be  it  observed,  that  similar  terms  aboimd  in  the  devo- 
tional poetry  of  this  period :  the  same  expressions  are  repeated 


250  THE  HEBKEW  PEOPLE. 

thrice  in  this  psalm.  Verses  3,  7,  19.  In  fact,  in  the  language  of 
David,  to  obtain  blessing,  and  for  God,  or  tlie  face  of  God,  to 
shine  forth,  are  clearly  synonymous  expressions. 

But  this  pervading  cloud  and  overpo^Yering  glory  did  not  consti- 
tute the  greatest  manifestation  of  himself  which  Jehovah  was  pleased 
to  make  on  this  occasion.  These  clearly  indicated  that  God  had 
taken  possession  of  the  house  wliich  had  been  built  for  the  honor  of 
his  name.  But  when  Solomon,  having  briefly  addressed  the  people, 
spread  forth  his  hands,  and  poured  out  his  ever-memorable  prayer 
to  God,  "  fire  came  down  from  heaven,  and  consumed  the  burnt-offer- 
ing and  the  sacrifices ;  and  the  glory  of  the  Lord  filled  the  house." 
2  Cb'on.  vii,  1.  This  is  the  highest  token  of  acceptance  which  God 
was  pleased  to  bestow :  the  fullest  proof  was  thus  given  to  the  as- 
sembled hosts  of  Israel  of  the  Divine  Presence  and  blessing.  We 
need  not,  therefore,  wonder  that  "  they  bowed  themselves  with  their 
faces  to  the  ground  upon  the  pavement,  and  worshiped,  and  praised 
the  Lord,  saying,  For  he  is  good ;  for  his  mercy  endureth  forever." 
Verse  3.  Israel  had  on  many  former  occasions  received  splendid 
manifestations  of  the  divine  favor  and  interposition ;  but  most  of 
those  had  been  communicated  in  seasons  of  extreme  affliction  or 
danger.  Now,  however,  in  a  time  of  prosperity  and  peace,  a  great 
national  act  of  devotedness  is  honored  with  this  striking  mark  of 
the  divine  acceptance. 

The  entire  procedure  on  this  occasion  was  greatly  calculated  to 
strengthen  the  faith  and  foster  the  piety  of  the  Israelites  of  that 
day.  They  could  not  but  see  in  these  circumstances  a  renewal 
of  their  covenant  relation  to  God,  a  proof  of  his  gracious  accept- 
ance and  blessing,  and  a  pledge  of  his  future  guidance  and  protec- 
tion. 

These  religious  services  having  been  completed,  in  the  manner 
fully  detailed  in  Holy  Scripture,  it  becomes  now  our  duty  to  inquire 
whether,  from  this  time  forward,  the  worship  of  the  Israelites  was 
confined  to  the  ritual  service  of  the  temple,  or  whether  the  people 
had  any  opportunities  of  instruction  and  worship  similar  to  that 
which  they  enjoyed  in  the  tabernacle  of  David.  If  this  was  not  the 
case,  although,  by  the  erection  of  the  temple,  and  this  public  recog- 
nition of  it  by  God,  as  the  dwelling-place  of  his  glory,  a  stronger 
bulwark  was  raised  against  national  defection  into  idolatry,  there 
would  have  been,  at  the  same  time,  a  loss  of  those  means  which  had 
done  so  much  to  promote  spiritual  religion  in  the  time  of  David, 
And,  as  this  was,  after  all,  the  great  conservating  principle  of  Jew- 
ish weal,  it  is  difficult  to  conceive  that  it  should  be  placed  in  jeopardy 
by  these  divinely  appointed  arrangements. 


THE   HEBREW  PEOPLE.  251 

Our  brief  inquiry  into  this  question  Avill  moot  one  of  the  most 
abstruse  and  disputed  points  in  the  religious  archasology  of  the  He- 
brews :  namely,  the  origin  of  synagogues.  If  these  were  raised  in 
different  localities  at  this  time,  for  the  purposes  of  mutual  edifica- 
tion and  worship,  it  will  be  admitted  that  the  want  created  by  the 
removal  of  the  ark  would  be  fully  met.  And  it  will  be  observed  that 
we  are  not  told  that  the  tabernacle  of  David  was  taken  down  or  re- 
moved. The  ark  was  carried  to  the  temple,  and  the  tabernacle  of 
the  congregation  (the  Mosaic  one)  was  entirely  removed ;  but,  for 
anything  which  appears  on  the  sacred  record,  the  religious  assem- 
blies which  had  hitherto  been  held  here  might  have  been  continued. 
ISIor  does  this  supposition  appear  to  be  at  all  improbable.  But  then, 
as  this  place,  the  ark  being  removed,  would  possess  no  advantage 
over  any  other,  those  pious  persons  residing  in  other  localities  might 
naturally  erect  similar  places,  until  such  houses  for  rehgious  Avor- 
ship  became  numerous.  It  may  not  be  possible  to  support  these 
conjectures  by  such  evidence  as  will  place  the  existence  of  syna- 
gogues, or  something  similar  to  them,  at  this  time,  beyond  the  reach 
of  doubt ;  yet  it  must,  we  think,  be  admitted,  that  all  the  promi- 
nent peculiarities  of  the  religious  history  of  the  Hebrews  at  this 
period  unite  to  render  their  existence  exceedingly  probable.  (See 
Appendix,  note  75.) 

On  this  subject  a  learned  writer  pertinently  remarks :  "  The  tem- 
ple-worsliip,  as  it  was  constituted  in  the  days  of  David  and  Solo- 
mon, was  grand,  august,  and  imposing.  Yet  can  we  easily  under- 
stand how  a  felt  necessity  would  arise  for  a  more  intimate  and 
closer,  if  it  must  be  also  majestic,  intercourse  with  God,  by  the 
intermediation  of  certain  solemnities  in  which  all  and  each  of  a  con- 
gregation would  have  an  individual  share.  Nor  would  this  feeling 
of  want  wait  for  any  other  condition  than  an  active  and  somewhat 
refined  religious  sense,  experienced  in  a  population  of  which  only  a 
small  number  could  crowd  and  find  room  in  the  gates  of  the  national 
temple :  so  that  there  is  nothing  unreasonable  or  imaginary  in  giving 
to  the  origin  of  synagogues  an  earlier  date  than  the  period  of  the 
exile." — Kittd's  Biblical  Cyclopcedia,  art.  Synagogues. 

We  know,  from  the  facts  which  have  passed  under  our  notice,  that 
this  want  was  felt,  that  the  tabernacle  of  David  was  built  to  afford 
this  more  general  intercourse  with  God ;  and  therefore,  without  de- 
ciding whether  any  such  places  for  worship  previously  existed,  we 
think  it  sufficiently  plain  that  from  this  time  they  increased  in 
number,  and  that  this  tabernacle  was  the  model  after  which  they 
were  formed,  and  its  worship  the  type  of  that  which  was  afterward 
celebrated  in  the  synagogues. 


252  THE  HEBREW  PEOPLE. 

Attention  will  now  be  directed  to  the  nature  and  influence  of  per- 
sonal religion,  as  realized  and  evinced  in  individual  character  duiing 
this  period.  However  vast,  in  the  wide  extent  of  their  range,  the 
purposes  of  redeeming  mercy  may  be ;  whatever  eflFects  they  may 
be  calculated  to  produce  on  the  position  of  states,  and  the  destinies 
of  empires ;  it  is  undeniably  certain  that  the  primary  object  of  all 
real  religion  is  to  save  individual  men  from  sin,  and  to  prepare  them 
for  the  enjoyment  of  the  glories  of  heaven.  The  essential  natm-e  of 
the  religion  of  any  people  or  time  is  therefore  not  only  to  be  sought 
in  their  formularies  of  worship  and  systems  of  faith,  but  more  par- 
ticularly in  the  purity  and  energy  of  its  influence  upon  individual 
mind. 

On  this  head,  reference  may  first  be  made  to  the  holiness  of  heart 
and  life  inculcated  and  experienced  under  the  influence  of  the  reli- 
gion of  this  period.  It  must  be  evident  to  all,  that  the  materials  do 
not  exist  which  are  necessary  to  enable  us  to  do  justice  to  this  sub- 
ject. How  seldom  do  we  find  the  brightest  specimens  of  piety  in 
camps  or  courts !  In  how  few  cases  are  those  who  are  busily  en- 
gaged in  public  or  national  affairs  a  fair  sample  of  the  practical  vir- 
tue of  any  people !  Yet  in  this  case  the  record  only  refers  in  detail 
to  very  public  and  prominent  persons.  The  multitude  of  thoughtful, 
serious,  spiritually-minded  people,  who,  from  the  time  of  the  judges 
to  the  death  of  Solomon,  walked  in  simplicity  and  sincerity  before 
God,  realizing  the  blessings  of  his  covenant  mercy,  and  adorning 
their  quiet  and  private  course  with  the  graces  of  holiness,  do  not 
meet  our  eye.  Their  memorial  does  not  remain  on  earth ;  their 
record  is  on  high.  Yet  they  did  exist :  and  although  we  cannot  cite 
their  individual  character  to  illustrate  the  nature  and  influence  of 
religion  in  this  age,  we  know  by  the  evidence  of  fact  that  this  piety 
must  have  existed.  It  is  utterly  impossible  that  Samuel  could  have 
carried  out  his  reforms,  that  David  could  have  had  companions  in 
his  devotion,  that  such  amazing  wealth  could  have  been  cast  into  the 
treasury  of  the  Lord  for  the  erection  of  the  temple,  if  private  piety 
bad  not  existed.  This,  however,  is  beyond  our  reach ;  and  we  are 
compelled  to  turn  to  a  most  ungenial  soil,  and  seek  for  proofs  of 
genuine  godliness  in  the  high  places  of  the  earth. 

We  will  first  advert  to  Samuel.  This  person,  when  a  child,  was 
placed  in  the  midst  of  the  most  corrupting  influences.  Religion  was 
at  the  lowest  ebb,  and  public  manners  fearfully  impure.  Yet,  amid 
all  this,  the  child  grew  up  to  manhood,  and  entered  upon  an  exten- 
sive course  of  public  life,  as  a  reformer,  a  judge,  and  a  prophet. 
During  this  time  the  greatest  changes  took  place  in  the  circum- 
stances and  constitution  of  his  country.     But  Samuel's  devoted 


THE  HEBKEW  PEOPLE.  253 

piety  was  unchanged.  He  restored  the  pui-ity  of  divine  worship,  and 
purged  the  nation  of  idolatry :  he  reformed  the  administration  of 
justice,  corrected  the  evils  which  had  abounded  in  the  jurisprudence 
of  the  land,  and  fully  executed  his  vocation  as  a  prophet  of  the  Lord. 
In  all  this  complication  of  difficulty  and  duty  he  stood  unstained  by 
crime  :  and  Avhen  he  placed  his  judicial  conduct  before  the  suffrages 
of  the  people,  he  was  acquitted  by  the  unanimous  verdict  of  the  na- 
tion. From  youth  to  age,  the  testimony  of  inspiration  applied  to 
him,  "  Samuel  grew  on,  and  was  in  favor  both  with  the  Lord,  and 
also  with  men."  1  Sam.  ii,  26.  A  case  so  unparalleled  in  the  annals 
of  the  world  demands  recognition.  And  such  results  can,  by  no  en- 
lightened mind,  be  ascribed  to  anything  but  their  true  cause, — the 
living  principle  of  sterling  piety. 

David  next  claims  our  attention.  To  write  a  detailed  history  of  his 
religious  life  would  indeed  be  a  task  replete  with  difficulty.  We  have, 
however,  only  to  sketch  this  so  far  as  it  is  necessary  to  illustrate 
the  nature  and  influence  of  spiritual  religion  in  his  day.  Let  us 
glance  at  his  youth,  keeping  sheep  in  the  fields  of  Bethlehem  :  his 
simple  but  sincere  confidence  in  Jehovah  imbued  his  mind  with  such 
daring  energy,  that  he  attacked  and  destroyed  a  lion  and  a  bear 
when  they  had  taken  a  lamb  from  his  flock.  Nor  even  in  the  natu- 
ral pride  and  inexperience  of  youth  was  this  exploit  regarded  as  any 
proof  of  his  personal  prowess.  Long  afterward,  when  he  stood  in 
circumstances  which  required  all  the  resources  of  fortitude  and  faith, 
he  referred  to  this  as  the  work  of  God :  "  The  Lord  delivered  me 
out  of  the  paw  of  the  lion,  and  out  of  the  paw  of  the  bear."  1  Sam. 
xvii,  37.  This  was  his  sincere  acknowledgment ;  and,  as  a  proof  of 
his  sincerity,  he  is  encouraged  by  this  recollection  to  encounter  yet 
greater  danger. 

We  next  see  him  at  court,  where  he  not  only  displayed  unusual 
capacity  in  other  respects,  but  the  most  lively  faith  in  God.  When 
Goliath  defied  the  armies  of  Israel,  young  as  he  was  among  the  thou- 
sands of  his  people,  his  pious  soul  shrank  from  the  reproach,  and, 
trusting  in  God,  he  dared  to  meet  the  giant  of  Gath.  We  have 
only  to  deal  with  this  as  a  religious  act ;  as  such,  it  is  most  import- 
ant. The  author  of  the  Epistle  to  the  Hebrews  places  David,  on 
this  account,  in  his  ever-memorable  list  of  worthies  who  were  dis- 
tinguished by  their  faith  in  God. 

Soon  after  this  we  find  David  obliged  to  flee  for  his  life  from  the 
court  which  he  had  saved  by  his  valor,  and  driven  from  the  army 
of  which  he  was  the  greatest  ornament.  If,  from  this  time  to  the 
death  of  Saul,  we  review  the  life  of  David,  marking  the  gradual 
increase  of  his  power,  we  may  be  led  to  admire  his  forbearance  to- 


254  THE  HEBREW  PEOPLE. 

wards  his  most  inveterate  foe,  the  good  order  and  discipline  which 
he  succeeded  in  introducing  into  the  irregular  band  Avhich  had  ga- 
thered about  him,  and  the  adroitness  and  skill  with  -which  he  con- 
trived to  provide  for  his  support  with  the  least  possible  injury  to  his 
country,  and  ultimately  to  escape  all  the  snares  of  his  foes.  We 
may  be  struck  with  these  features  of  his  case ;  but  in  this  general 
survey  the  heart  is  not  read,  his  aspirations  to  God  are  not  heard, 
the  high  principles  by  which  he  was  influenced  are  not  recognized, 
his  religion  is  not  seen.  Yet  we  may  form  some  definite  idea  of  it ; 
for  authentic  memorials  of  his  thoughts,  feelings,  emotions,  and  de- 
sires,— in  fact,  a  true  and  living  portraiture  of  the  state  of  his  soul, 
— have  been  preserved  even  to  our  day.  Reference  has  been  already 
made  to  the  poetic  effusions  of  this  fugitive  chieftain,  in  respect  of 
their  merit  as  works  of  art :  we  shall  now  have  to  direct  attention 
to  them  as  exhibiting  his  religion.  Our  particular  citations  must  be 
few  and  brief.  When  he  escaped  from  his  own  house,  his  wife 
placing  the  tei'aphwi  in  the  bed,  and  saying  he  was  sick,  he  com- 
posed Psalm  lix,  concluding  his  prayerful  song  with  the  words, — 

"  I  will  sing  aloud  of  thy  mercy  in  the  morning : 
For  thou  hast  been  my  defense  and  refuge 
In  the  day  of  my  trouble. 
Unto  thee,  0  my  strength,  will  I  sing : 
For  God  is  my  defense, 
And  the  God  of  my  mercy."         (Verses  16,  17.) 

When,  by  the  force  of  persecution,  he  was  obliged  to  take  refuge  in 
Gath,  and  Avas  there  even  compelled  to  feign  himself  mad  to  save 
his  life,  he  could,  in  his  retirement,  tlu'ow  off  his  disguise,  and  com- 
pose Psalm  Ivi.  In  the  midst  of  this  trouble  he  could  sing  of 
mercy : — 

"  In  God  I  seciu-ely  trust. 
Nor  will  I  fear  what  man  can  do  unto  me. 
Thy  vows  are  upon  me,  O  God : 
I  wiU  render  praises  unto  thee. 
For  thou  hast  delivered  my  soul  from  death : 
Wilt  thou  not  deliver  my  feet  from  falling, 
That  I  may  walk  before  God  in  the  land  of  the  living  ?" 

(Verses  10-13.) 

When  delivered  from  this  danger,  although  still  exposed  to  the  full 
power  and  malice  of  Saul,  he  again  breaks  forth  into  song.  Psalm 
xxxiv  was  then  written,  in  which  he  celebrates  the  Divine  faithful- 
ness, and  exults  in  God's  continued  protection: — 

<'  The  Lord  redeemeth  the  soul  of  his  servants : 
And  none  of  them  that  trust  in  him  shall  be  desolate." 

(Verse  22.) 

A  careful  perusal  of  all  those  Psalms  composed  during  the  perilous 


THE  HEBREAV  PEOPLE.  255 

wanderings  of  David,  -will  show  that  they  contain  abundant  proofs 
of  the  genuineness  and  depths  of  his  piety.  They  uniformly  breathe 
a  confidence  in  God,  which  nothing  but  genuine  religion  can  inspire ; 
and,  beside  this,  we  have  other  indubitable  evidences  of  its  existence 
and  influence. 

Communion  with  God : — 

"  0  God,  thou  art  my  God ; 
Early  will  I  seek  thee : 
My  soul  thirsteth  for  thee, 

My  flesh  longeth  for  thee  in  a  dry  and  thirsty  land, 
Where  no  water  is."   (Psalm  Ixiii,  1.) 

"  I  sought  the  Lord,  and  he  heard  me, 
And  delivered  me  from  all  my  fears."   (Psalm  xssiv,  4.) 

"My  soul  shall  be  joyful  in  the  Lord : 
It  shall  rejoice  in  his  salvation."  (Psalm  xxxv,  9.) 

Estimation  of  moral  purity  : — 

"  The  righteous  shall  be  glad  in  the  Lord, 
And  shall  trust  in  him ; 
And  all  the  upright  in  heart  shall  glory."  (Psalm  Ixiv,  10.) 

"  Evil  shall  slay  the  wicked : 
And  they  that  hate  the  righteous  shall  be  desolate."  (Psalm  xxxiv,  21.) 

"  Depart  from  evil,  and  do  good ; 
Seek  peace,  and  pursue  it. 
The  eyes  of  the  Lord  are  upon  the  righteous, 
And  his  ears  are  open  unto  their  cry. 
The  face  of  the  Lord  is  against  them  that  do  evil, 
To  cut  off  the  remembrance  of  them  from  the  earth."     (Verses  14-16.) 

Aspirations  after  holiness : — 

"  Thou  hast  proved  mine  heart ; 
Thou  hast  visited  me  in  the  night ; 
Thou  hast  tried  me,  and  shalt  find  nothing  ; 
I  am  purposed  that  my  mouth  shall  not  transgress."     (Psalm  xvii,  3.) 

"As  for  me,  I  will  behold  thy  face  in  righteousness  : 
I  shall  be  satisfied,  when  I  awake,  with  thy  likeness."     (Verse  15.) 

"0  love  the  Lord,  all  ye  his  saints : 
For  the  Lord  preserveth  the  faithful."   (Psalm  xxxi,  23.) 

But  it  may  be  answered,  "  This  evidence  does  not  meet  the  case : 
the  youthful  piety  of  David  is  not  denied;  but  see  the  shocking 
crimes  into  which  he  afterward  fell, — lying,  adultery,  murder !"  All 
this  is  sorrowfully  admitted.  And  yet,  even  these  very  crimes,  the 
depth  and  degradation  of  the  fall,  serve  to  illustrate  the  genuine  na- 
ture of  that  religion  which  he  thus  lost,  and  afterward  regained.  In 
estimating  the  character  of  an  individual,  or  the  purity  of  his  religion, 
it  is  of  immense  importance  to  ascertain  whether  sin  is  tolerated  or 
denounced;  whether  lapses  from  moral  purity  are  allowed  by  the 


256  THE  HEBREW  PEOPLE. 

principles  of  religion,  or  occur  in  defiance  of  them.  Prior  to  this 
time  the  worship  of  Baal-peor  was  associated  with  the  most  abomi- 
nable impurity,  and  the  rites  of  Moloch  were  stained  with  blood. 
Adultery  and  murder  were  parts  of  this  Heathenism :  but  how  stood 
the  case  with  respect  to  David  ?  He  sinned  deeply,  foully,  fearfully. 
But,  when  brought  by  the  Spirit  of  God  to  a  sense  of  his  condition, 
what  was  his  language  ?  "  I  have  sinned  against  the  Lord."  2  Sam. 
xii,  13. 

"  Have  mercy  upon  me,  0  God, 
According  to  thy  loving-kindness : 
According  unto  the  multitude  of  thy  tender  mercies 
Blot  out  my  transgressions. 
Wash  me  throughly  from  mine  iniquity, 
And  cleanse  me  from  my  sin. 
For  I  acknowledge  my  transgressions : 
And  my  sin  is  ever  befoi-e  me. 
Create  in  me  a  clean  heart,  0  God ; 
And  renew  a  right  spirit  within  me. 
Cast  me  not  away  from  thy  presence  ; 
And  take  not  thy  Holy  Spirit  from  me. 
Restore  unto  me  the  joy  of  thy  salvation ; 
And  uphold  me  with  thy  free  Spirit."     (Psalm  li,  1-3,  10-12.) 

Here  is  a  frank  and  unreserved  acknowledgment  of  sin,  and  earnest 
prayers  for  pardon.  One  clause  in  this  prayer,  which  we  have  pur- 
posely omitted,  to  be  made  the  subject  of  special  remark,  casts  im- 
portant light  upon  the  ground  on  which  David  hoped  for  mercy.  It 
was  not,  as  may  be  seen,  because  he  regarded  sin  as  not  infinitely 
heinous  in  the  Divine  sight ;  nor  was  it  on  account  of  any  fancied 
merit  or  deserving  in  his  past  or  future  works.  No ;  his  reliance  is 
only  on  the  blood  of  atonement. 

"Purge  me  with  hyssop,-  and  I  shall  be  clean : 
Wash  me,  and  I  shall  be  whiter  than  snow."   (Verse  7.) 

His  prayer  was  heard,  and  the  depth  of  his  penitential  sorrow  is 
only  equaled  by  the  height  of  his  grateful  joy  for  the  Divine  pardon 
and  forgiveness : — 

"Blessed  is  he  whose  unrighteousness  is  forgiven. 
And  whose  sin  is  covered. 

Blessed  is  the  man  to  whom  the  Lord  imputeth  not  iniquity. 
And  in  whose  spirit  there  is  no  guile. 
I  acknowledge  my  sin  unto  thee. 
And  mine  iniquity  did  I  not  hide  : 
I  said,  I  will  confess  my  transgressions  to  the  Lord, 
And  thou  forgavest  the  iniquity  of  my  sin."     (Psalm  xxxii,  1,  2,  5.) 

And,  having  clearly  realized  forgiveness,  he  bursts  forth  into  a  song 
of  praise : — 

^'  See  Appendix,  note  76. 


THE  HEBREW  PEOPLE.  257 

"  Praise  the  Lord,  0  my  soul : 
,\iid  all  that  is  ■within  me,  praise  his  holy  name. 
Praise  the  Lord,  0  my  soul. 
And  forget  not  all  his  benefits : 
Who  forgiveth  all  thy  sins, 
And  healeth  all  thine  infirmities  ; 
Who  redeemeth  thy  life  from  destruction, 
And  crowneth  thee  with  loving-kindness 

And  tender  mercies 

For  look  how  high  the  heaven  is 

In  comparison  of  the  earth, 

So  great  is  his  mercy  also 

Toward  them  that  fear  him : 

Look  how  wide  also 

The  east  is  from  the  west, 

So  far  hath  he  set 

Our  sins  from  us.'"^  (Psalm  ciii,  1-4,  11,  12.) 

It  should,  however,  be  remembered,  that  although  God  so  graciously 
spoke  peace  to  the  mind  of  this  penitent  sinner,  and,  by  communi- 
cating a  sense  of  the  Divine  favor,  thus  filled  him  Avith  grateful  love; 
yet  David  never  lost  the  impression  of  his  demerit  and  unfaithful- 
ness. Many  years  after  this,  when  a  wicked  man  furiously  reviled 
him  without  cause,  he  refused  to  have  him  punished,  saying,  "  The 
Lord  hath  said  unto  him,  Curse  David,"  2  Sam.  xvi,  10 ;  as  if, 
although  rejoicing  in  a  knowledge  of  pardon,  he  could  not  forgive 
himself;  and,  knowing  that  God  had,  on  account  of  his  transgression, 
sentenced  him  to  bear  unusual  worldly  tribulation,  he  meekly  bowed 
his  head,  and  patiently  endured  every  portion  of  the  infliction. 

In  concluding  this  sketch  of  the  religious  character  of  David,  it 
may  be  observed  that,  although  our  limits  have  prevented  our  giving 
an  extended  investigation,  the  deficiency  may  easily  be  supplied  by 
a  careful  perusal  of  the  Book  of  Psalms.  May  we  not  ask,  Was 
ever  the  broad  seal  of  Divine  approval  more  clearly  set  on  the  per- 
sonal religion  of  any  man,  than  is  done  by  the  existence  and  preser- 
vation of  this  inspired  book  ?  Here  is  David,  a  man  of  like  passions 
with  his  brethren,  confessedly  frail  and  sinful,  yet  a  man  after  God's 
own  heart,  who,  in  his  general  course  of  life,  walked  in  such  intimate 
communion  with  God,  realized  so  fully  the  blessedness  of  his  dis- 
pensation, that  God  was  pleased  to  stereotype  his  pious  exercises 
for  the  everlasting  benefit  of  the  church.  The  various  emotions  of 
David's  mind, — his  penitence  and  prayer,  his  joy  and  soitow,  his 
temptations  and  succors,  his  sins  and  pardons,  his  aspirations  after 
God,  and  his  hopes  of  future  blessing, — are  all  sublimated  into  Di- 
vine poesy,  and  given  to  the  church  of  God  as  a  permanent  text-book 
of  holy  exercise  and  devotional  life.  The  feelings  that  swelled  the 
breast  of  the  young  chief  in  the  caves  of  AduUam,  the  fears  that 

-  Hales's  arrangement  and  translation. 

17 


258  THE  HEBREW  PEOPLE. 

harassed  him  in  the  wilds  of  En-gedi,  the  sentiments  sung  by  his 
clan  of  outlaws  in  the  wilderness  of  Judea,  as  well  as  the  lan- 
guage of  his  soul  in  after-life,  are  taken  from  perishable  existence ; 
and,  imbued  with  the  life  of  God  by  the  Holy  Ghost,  are  held  forth 
as  the  standing  exponents  of  the  religious  emotions,  feehngs,  desires, 
and  hopes  of  God's  people,  throughout  all  time.  When  it  is  consi- 
dered that  the  dispensation  in  which  he  lived  "had  no  glory,"  in  com- 
parison with  that  of  gospel  times,  can  we  conceive  of  any  higher  tes- 
timony to  the  sterling  piety  of  a  man,  than  is  given  to  that  of  David, 
when  his  own  account  of  his  spiritual  exercises  is  held  forth  to  the 
world  to  guide  them  in  the  way  of  life  ?  From  the  days  of  David, 
these  pious  efiusions  have  gladdened  the  hearts,  elevated  the  hopes, 
and  strengthened  the  faith,  of  unnumbered  thousands  of  every  age, 
clime,  and  color ;  and  will  continue  to  maintain  their  claims  on  the 
sanctified  aiFections  of  believers  till  time  shall  be  no  more.  If 
there  is  any  truth  in  inspiration,  any  faith  in  history,  any  connection 
between  divinely  appointed  means  and  the  end  to  be  accomplished, 
then  the  piety  of  David  was  deep  and  sincere. 

Solomon,  also,  merits  notice  in  respect  of  the  religion  of  his  age. 
He,  too,  in  early  youth  was  devoted  to  God,  and  "  the  Lord  loved 
him."  His  conduct,  in  respect  of  the  temple,  and  especially  his 
prayer  at  the  dedication,  is  described  by  a  competent  authority  as 
"  one  of  the  noblest  and  most  sublime  compositions  in  the  Bible ; 
exhibiting  the  most  exalted  conceptions  of  the  omnipresence  of  the 
Deity,  and  of  his  superintending  providence,  and  of  liis  peculiar  pro- 
tection of  the  Israelite  nation,  from  the  time  that  they  came  out 
of  Egypt,  and  imploring  pardon  and  forgiveness  for  all  their  sins  and 
transgressions  in  the  land,  and  during  their  ensuing  captivities,  in 
the  prophetic  spirit  of  Moses.  1  Kings  viii,  12-60;  2  Chron.  vi,  1-42. 
"  '  I  have  surely  built  thee  a  house  to  dwell  in,  a  settled  place  for 
thee  to  abide  in,  forever. 

" '  But  will  God  indeed  dwell  on  the  earth?  Lo,  the  heaven  and 
the  heaven  of  heavens  cannot  contain  thee :  how  much  less  this  house 
that  I  have  built ! 

" '  Hearken  thou  to  the  supplication  of  thy  servant,  and  of  thy 
people  Israel,  when  they  shall  pray  toward  this  place  :  and  hear  thou 
in  heaven  thy  dwelling-place :  and  when  thou  hearest,  forgive ! 

" '  0  Lord  of  gods,  turn  not  away  the  face  of  thy  Messiah ;  re- 
member the  mercies  of  David  thy  servant.' 

"  The  conclusion  of  this  admirable  prayer  shows  how  clearly  Solo- 
mon understood  the  difference  between  the  future  Son  of  David  the 
Messiah,  and  himself,  whose  presence,  he  prays,  may  not  be  averted 
or  withdrawn  from  his  people,  the  Jews,  according  to  the  mercies  of 

17* 


THE  HEBREW  PEOPLE.  259 

God,  covenanted  with  his  servant  David,  or  '  for  his  servant  David's 
sake ;'  as  in  the  parallel  passage;  Psalm  cxxxii,  10  ;  2  Chron.  vi,  42. 
For  surely  Solomon  could  not  possibly  apply  the  term  '  Messiah,' 
or  '  Anointed,'  in  this  place  to  himself,  without  incurring  the  impu- 
tation of  presumption  or  profaneness,  especially  on  so  solemn  an  oc- 
casion. He  could  not  be  ignorant  that  his  father  David  had  applied 
that  term  to  the  Son  of  God,  (Psalm  ii,  2-7 ;)  and  also  Ethan,  in 
his  hymn,  (Psalm  Ixxxix,  20,)  explanatory  of  Nathan's  prophecy, 
(2  Sam.  vii,  14 ;)  both  borrowing  it  from  Haimah's  thanksgiving,  in 
which  it  was  first  introduced  into  the  language  of  prophecy.  1  Sam. 
ii,  10." — Rales' s  Analysis,  vol.  ii,  p.  360. 

Like  his  father,  Solomon  was  also  divinely  appointed  to  contri- 
bute to  the  volume  of  inspired  truth.  His  Proverbs,  and  Song  of 
Songs,  although  but  a  very  small  part  of  his  literary  productions, 
being  written  under  the  teaching  of  the  Holy  Spirit,  are  preserved 
for  the  edification  of  the  church,  God  by  his  Holy  Spirit  laying  the 
sanctified  intellect  of  the  wisest  man  under  contribution  for  the  bene- 
fit of  his  people.  Ecclesiastes,  too,  is  attributed  to  Solomon ;  but 
the  authorship  of  this  canonical  book  raises  a  question  of  great  im- 
portance to  the  religious  history  of  this  prince.  If,  as  all  antiquity 
teaches,  he  was  the  author  of  this  book,  when  did  he  compose  it  ? 
For  Solomon,  like  his  father,  fell  into  sin.  He  departed  from  God, 
although  not  in  the  same  manner.  He  was  not  hurried  into  trans- 
gression by  the  violent  impulse  of  a  guilty  passion,  which,  by  the 
force  of  circumstances,  di-ew  him  into  other  crimes.  He  rejected 
Jehovah,  and  deliberately  went  astray,  worshiping,  and  fostering  the 
worship  of,  heathen  idols.  If,  then,  Solomon  wrote  the  Book  of 
Ecclesiastes,  was  it  before  or  after  this  fearful  apostasy?  Many 
commentators  have  charitably  hoped  the  latter,  and  brilliant  pictures 
of  his  restoration  to  virtue  and  religion  have  been  painted ;  but  are 
they  true  ?  It  must  be  distinctly  understood  that  we  oflfer  no  opi- 
nion as  to  the  final  destiny  of  Solomon :  this  is  beyond  our  province. 
But  we  may  inquire  whether  the  facts  of  the  case  warrant  the  hope 
that  he  was  restored  to  the  Divine  favor,  and  wrote  the  book  in 
question  after  his  fall. 

If  we  take  the  history  of  his  life,  as  recorded  in  holy  Scripture,  it 
certainly  does  not  support  this  opinion.  -  Solomon,  we  are  told,  loved 
many  strange  women,  together  with  the  daughter  of  Pharaoh,  women 
of  the  Moabites,  Ammonites,  Edomites,  Zidonians,  and  Hittites. 
This  offense  is  recorded  as  if  happening  in  advanced  life ;  but  the 
consummation  of  his  guilt  is  distinctly  said  to  have  taken  place  when 
he  "  was  old."  1  Kings  xi,  4.  Then,  he  "  went  after  Ashtoreth,  the 
goddess  of  the  Zidonians,  and  after  Milcom,  the  abomination  of  the 


260  THE  HEBREW  PEOPLE. 

Ammonites;"  (verse  5  ;)  and  lie  built  altars  to  these  and  other  false 
deities.  And  "the  Lord  was  angry  with  Solomon."  Verse  9.  After 
this  fatal  announcement,  we  have  nothing  recorded  respecting  him 
but  his  punishment  and  death.  He  is  threatened  with  the  loss  of 
ten  tribes,  troubles  gather  about  his  throne,  because  "  his  heart  was 
turned  from  the  Lord  God  of  Israel."  But  no  ray  of  light  sheds 
hope  on  the  scene,  by  intimating  the  penitence  of  the  king.  And  in 
the  absence  of  such  intimation  the  mind  falls  back  upon  the  dying 
charge  of  his  father  to  him,  and  instinctively  invests  its  concluding 
terms  with  prophetic  force :  "  If  thou  seek  him,  he  will  be  found  of 
thee ;  but  if  thou  forsake  him,  he  will  cast  thee  off  forever."  1  Chron. 
xxviii,  9. 

K  the  history  fails  to  give  us  light  on  this  subject,  a  rational  inves- 
tigation into  the  circumstances  of  the  case  does  not  supply  the  lack- 
ing probability.  Here  is  a  man  who,  although  gifted  with  unequaled 
intellectual  power  and  cultivation,  is  so  infatuated  by  the  prevalence 
of  an  irregular  and  unbridled  passion,  that  he  has  one  thousand  wo- 
men selected  and  shut  up  for  himself  alone.  And  this,  be  it  remem- 
bered, is  not  merely  a  piece  of  state  pageantry,  not  a  question  of 
oriental  policy :  it  is  a  means  of  carnal  gratification,  to  obtain  which 
he  daringly  violates  the  most  plain  and  positive  commandments  of 
God.  Nay,  more ;  so  devoted  is  he,  even  in  his  old  age,  to  these 
sensual  pursuits,  that  he  enters  into  the  views  of  these  women,  sub- 
mits to  their  influence,  so  far  as  to  build  a  temple  to  each  of  all  the 
gods  of  "  all  his  strange  wives,  which  burnt  incense  and  sacrificed 
unto  their  gods."  1  Kings  xi,  5-S.  Now,  we  will  not  ask  whether, 
after  this,  his  repentance  is  probable,  for  we  set  no  limit  to  Divine 
mercy ;  but  we  will  ask  whether,  in  the  absence  of  all  information  on 
the  subject,  we  are  warranted  to  conclude  that  an  old  man,  in  such 
circumstances,  should  not  only  repent,  and  be  restored  to  piety,  but 
that  he  should  afterward  write  an  elaborate  philosophical  treatise  on 
that  most  important  and  disputed  question.  What  is  the  sovereign 
good  of  man  ?  The  improbability  of  this  is  greatly  strengthened  by 
the  absence  of  all  reference  to  repentance  in  this  composition.  Here 
is  nothing  like  the  frank  humiliation  of  his  father;  there  is  not, 
indeed,  anything  like  the  language  of  penitence  or  confession  of  sin, 
in  its  proper  sense,  in  the  whole  Book.  We  therefore  incline  to  the 
opinion  that,  if  Solomon  wrote  Ecclesiastes,  (which  appears  proba- 
ble,) he  did  it  in  his  middle  age,  before  his  fall.  Nor  do  we  see  any- 
thing in  the  discovered  vanity  of  earthly  things  which  it  exhibits, 
that  might  not  then  have  been  written  by  him,  or  any  other  man  of 
enlightened  mind. 

Having  traced  the  fearful  declension  of  religion  among  the  He- 


THE  HEBREW  PEOPLE.  261 

brews  in  the  early  part  of  this  period,  and  its  subsequent  revival  and 
ascendency,  in  connection  with  the  personal  piety  of  some  of  the 
greatest  ornaments  of  the  Hebrew  church,  we  may  now,  with  great 
advantage,  endeavor  to  ascertain  the  opinions  which  prevailed  re- 
specting some  important  doctrinal  subjects.  The  nature  and  extent 
of  the  efficacy  of  sacrifice  affords  the  first  subject  of  inquiry. 

Reference  may  here  be  made  to  the  fact  that  sacrifice  was  regarded 
in  patriarchal  times  as  instituted  for  the  express  purpose  of  averting 
the  wrath  of  God.  This,  like  every  other  important  truth,  has  been 
controverted ;  but  it  stands  too  well  attested  to  be  successfully  im- 
pugned. "  The  Lord  said  to  Eliphaz  the  Temanite,  My  wrath  is 
kindled  against  thee,  and  against  thy  two  friends  :  for  ye  have  not 
spoken  of  me  the  thing  that  is  right,  as  my  servant  Job  hath. 
Therefore  take  unto  you  now  seven  bullocks,  and  seven  rams,  and  go 
to  my  servant  Job,  and  offer  up  for  yourselves  a  burnt- offering ;  and 
my  servant  Job  shall  pray  for  you :  for  him  will  I  accept :  lest  I  deal 
with  you  after  your  folly."  Job  xlii,  7,  8.  The  same  truth  is  taught 
in  the  beginning  of  the  Book  of  Job,  (chap,  i,  4,  5,)  as  well  as  in 
other  parts  of  holy  Scripture. 

Having  premised  tliis,  we  observe  that  the  sacrifices  prescribed 
by  the  Mosaic  ritual  were  not  confined  to  mere  ceremonial  unclean- 
ness,  or  sms  of  inadvertency,  but  were  intended  to  meet,  and  to 
atone  for  moral  iniquity.  Our  limits  forbid  an  exposition  of  the  ob- 
jections which  have  been  made  to  this  tenet :  we  confine  ourselves 
to  the  proof  of  it.  That  cases  of  inadvertency  were  thus  provided 
for,  and  that  sins  committed  by  those  who  did  not  know  they  were 
offending  until  afterward,  are  spoken  of  as  atoned  for  by  sacrifice,*  is 
freely  admitted ;  but  it  is  certain  that  this  is  only  one  class  of  offenses, 
and  that  open  and  deliberate  wickedness  was  also  atoned  for.  Lev. 
vi,  1-7.  "  Now,  that  these  atonements,  in  cases  of  moral  transgres- 
sion, involved  a  real  and  literal  remission  of  the  offense,  that  is,  of 
the  penalty  annexed  to  it,  will  appear  from  considering  not  only  the 
rigorous  sanction  of  the  Mosaic  law  in  general,  by  which  he  who  did 
not  continue  in  all  the  words  of  the  law  to  do  them,  was  pronounced 
accursed;  (Gal.  iii,  10;  Deut.  xxvii,  26;)  and, consequently, subjected 
to  the  severest  temporary  inflictions ;  but  also  the  particular  cases 
in  which  the  piacular  sacrifices  are  directly  stated  to  have  procured 
a  release  from  the  temporal  punishments  specifically  annexed  to  the 
transgression:  as  in  the  cases  of  fraud,  false  swearing,  &c.,  which, 
with  the  punishments  annexed  by  the  law,  and  the  remission  pro- 
cured by  the  piacular  oblation,  may  be  seen  enumerated  by  Grotius, 
(De  Satisfact.  Christi,  cap.  10,)  and  still  more  fully  by  Richie. 

*  See  Leviticus  iv,  13,  14,  23-28;  v,  2,  3,  17,  18 ;  Numbers  xv,  24. 


262  THE  HEBREW  PEOPLE. 

('  Peculiar  Doctrines,'  vol.  i,  pp.  232-252.)  Houbigant  also  speaks 
of  it  as  a  matter  beyond  question,  that,  in  such  oflFenses  as  admitted 
of  expiation  under  the  Mosaic  law,  a  release  from  the  temporal  pe- 
nalty of  the  transgression  was  the  necessary  result  of  the  atonement. 
Hallet  says,  that  the  sacrifices  procured  for  the  offender  a  deliver- 
ance from  the  punishment  of  moral  guilt,  which  was  appointed  by 
the  law ;  and  instances  the  case  of  theft,  in  which,  though  the  offender 
was  liable  to  be  cut  off  by  the  miraculous  judgment  of  God,  yet  the 
sacrifice  had  the  virtue  of  releasing  from  that  immediate  death, 
which  the  law  had  denounced  against  that  particular  sin.  ('  Notes 
and  Disc.,'  pp.  276-278.) 

"  That  the  remission  of  sins  obtained  by  the  Levitical  sacrifices 
was  a  remission  only  of  temporal  punishments,  cannot  weaken  the 
general  argument ;  as  the  sanctions  of  the  law  under  which  the  sacri- 
fices were  offered  were  themselves  but  temporary.  The  remission 
of  the  penalty  due  to  the  transgression  was  still  real  and  substantial : 
the  punishment  was  averted  from  the  offender,  who  conformed  to 
the  appointed  rite ;  and  the  sacrificial  atonement  was  consequently 
in  such  cases  an  act  of  propitiation.  The  sacrifices  of  the  law, 
indeed,  considered  merely  as  the  performance  of  a  ceremonial  duty, 
could  operate  only  to  the  reversal  of  a  ceremonial  forfeiture,  or 
the  remission  of  a  temporal  punishment ;  that  is,  they  could  pro- 
pitiate God  only  in  his  temporal  relation  to  his  chosen  people, 
as  their  Sovereign :  and  for  this  plain  reason, — because  the  osten- 
sible performance  of  the  rite  being  but  an  act  of  external  sub- 
mission and  homage,  when  not  accompanied  with  an  internal  sub- 
mission of  mind  and  a  sincere  repentance,  it  could  acquit  the 
offender  only  in  reference  to  that  external  law,  which  exacted  obe- 
dience as  a  civil  prince.  In  such  cases,  the  Jewish  sacrifices, 
merely  as  legal  observances,  operated  only  to  the  temporal  benefits 
annexed  by  the  Levitical  institution  to  those  expressions  of  alle- 
giance ;  but,  as  genuine  and  sincere  acts  of  worship  and  penitence, 
whenever  the  piety  of  the  offender  rendered  them  such,  they 
must  likewise  have  operated  to  procure  that  spiritual  remission 
and  acceptance  which,  antecedent  to,  and  independent  of,  the  Levi- 
tical ordinances,  they  are  found  in  several  parts  of  Scripture  to  have 
been  effectual  to  obtain." — Magee  on  Atonement,  vol.  i,  pp.  346-349. 

It  would  be  easy  to  show  that  this  moral  effect  of  the  Jewish  sa- 
crifices is  in  perfect  agreement  with  what  the  apostle  says,  that 
"they  could  not  make  perfect,  as  pertaining  to  the  conscience." 
Heb.  ix,  9 ;  x,  1.  They  could  not,  when  performed  merely  as  ex- 
ternal rites ;  but,  when  offered  in  true  spiritual-mindedness,  and 
connected  by  the  faith  of  the  offerer  through  the  predictions  and 


THE  HEBKEW  PEOPLE.  263 

promises  of  God  with  the  sacrifice  of  the  great  Redeemer,  they  could 
and  did  impart  a  rich  amomit  of  spiritual  comfort  and  blessing.  And 
that  this  was  the  opinion  of  the  later  Jews,  is  evident  from  the  fact 
that  the  apostle,  in  the  tenth  chapter  of  the  Hebrews,  not  only  asserts 
the  inefficacy  of  the  Mosaic  sacrifice  for  the  full  and  perfect  remission 
of  sins,  but  takes  considerable  pains  to  prove  the  point ;  a  circum- 
stance which  shows  that,  instead  of  confining  the  virtue  of  the  sacri- 
fice to  merely  external  or  ritual  purposes,  the  fault  of  the  age  was  to 
ascribe  to  them  a  power  of  atoning  for  moral  guilt  independently  of, 
and  without  reference  to,  the  sacrifice  of  the  Messiah. 

It  will  be  necessary  further  to  illustrate  this  important  subject,  by 
showing  that  the  Mosaic  sacrifices  were  vicarious  and  propitiatory. 

Perhaps  no  doctrines  have  been  opposed  with  a  fiercer  array  of 
logic,  wit,  philosophy,  and  ridicule,  than  these.  And  with  good 
reason :  for  those  persons  who  reject  the  atonement  of  Christ,  have 
felt  a  deep  interest  in  repudiating  the  vicarious  and  propitiatory 
character  of  the  Mosaic  sacrifices.  Yet,  notwithstanding  all  these 
efforts,  no  doctrines  stand  before  us  in  clearer  light,  or  supported  by 
a  greater  weight  of  Scriptural  evidence.  The  case  is  stated  with 
very  great  perspicuity  and  strength  by  Dr.  Magee.  I  have  "  used 
the  expression  '  vicarious  import '  rather  than  '  vicarious,'  to  avoid 
furnishing  any  color  to  the  idle  charge  made  against  the  doctrine  of 
atonement,  of  supposing  a  real  substitution  in  the  room  of  the 
offender,  and  a  literal  translation  of  his  guilt  and  punishment  to  the 
immolated  victim ;  a  thing  utterly  incomprehensible,  as  neither  guilt 
nor  punishment  can  be  conceived  but  with  reference  to  conscious- 
ness, which  cannot  be  transferred.  But  to  be  exposed  to  suffering 
in  consequence  of  another's  guilt,  and  thereby,  at  the  same  time,  to 
represent  to  the  offender,  and  to  release  him  from,  the  punishment  due 
to  his  transgression,  involves  no  contradiction  whatever.  In  this 
sense  the  suffering  of  the  animal  may  be  conceived  a  substitute  for 
the  punishment  of  the  offender ;  inasmuch  as,  in  virtue  of  that  suf- 
fering, the  sinner  is  released.  If  it  be  asked,  '  What  connection  can 
subsist  between  the  death  of  the  animal,  and  the  acquittal  of  the 
sinner?'  I  answer,  without  hesitation,  1  know  not.  To  unfold 
divine  truths  by  human  pliilosophy,  belongs  to  those  who  hold  opi- 
nions widely  different  from  mine  on  the  subject  of  atonement.  To 
the  Christian,  it  should  be  sufiicient  that  Scriptm-e  has  clearly  pro- 
nounced this  connection  to  subsist.  That  the  death  of  the  animal 
could  possess  no  such  intrinsic  virtue,  is  manifest ;  but  that  Divine 
appointment  could  bestow  upon  it  this  expiatory  power,  will  not 
sm-ely  be  denied." — Atonement,  vol.  i,  p.  353. 

That  this  Divine  appointment  really  existed,  is  capable  of  abun- 


264  THE  HEBREW  PEOPLE. 

dant  proof.  Let  us  refer  to  Lev.  v,  15,  16 :  "  If  a  soul  commit  a 
trespass,  and  sin  through  ignorance,  in  the  holy  things  of  the  Lord, 
he  shall  make  amends  for  the  harm  that  he  hath  done  in  the  holy 
thing,  and  shall  add  the  fifth  part  thereto,  and  give  it  unto  the 
priest."  Here  is  the  appointed  fine  for  the  trespass ;  and,  if  this  re- 
quirement had  closed  the  case,  the  contribution  could  only  be  regard- 
ed as  a  mulct  or  fine  on  account  of  the  transgression.  But  the  law 
adds,  "  He  shall  bring  for  his  trespass  unto  the  Lord  a  ram  without 
blemish :  and  the  priest  shall  make  an  atonement  for  him  with  the 
ram  of  the  trespass- offering,  and  it  shall  be  forgiven  him."  Thus 
we  see  that,  so  far  from  the  sacrifice  being  regarded  as  a  fine,  it  is 
carefully  and  prominently  distinguished  from  it.  "  Nor  can  the  ce- 
remonies, with  which  the  trespass  and  sin  offerings  were  accompa- 
nied, agree  with  any  notion  but  that  of  their  vicarious  character. 
The  worshiper,  conscious  of  his  trespass,  brought  an  animal,  his 
own  property,  to  the  door  of  the  tabernacle.  This  was  not  a  eu- 
charistical  act,  not  a  memorial  of  mercies  received,  but  of  sins  com- 
mitted. He  laid  his  hands  upon  the  head  of  the  animal,  the  sym- 
bolical act  of  transferring  punishment ;  then  slew  it  with  his  own 
hand,  and  delivered  it  to  the  priest,  who  burnt  the  fat  upon  the  altar, 
and,  having  sprinkled  part  of  the  blood  upon  the  altar,  and  in  some 
cases  upon  the  offerer  himself,  pom-ed  the  rest  at  the  bottom  of  the 
altar.  And  thus,  we  are  told,  '  the  priest  shall  make  an  atonement 
for  him  as  concerning  his  sin,  and  it  shall  be  forgiven  him.'  So 
clearly  is  it  made  manifest  by  these  actions,  and  by  the  description 
of  their  nature  and  end,  that  the  animal  bore  the  punishment  of  the 
offender,  and  that  by  this  appointment  he  was  reconciled  to  God, 
and  obtained  the  forgiveness  of  his  offenses." — Rev.  R.  Watson'' s 
Wo7-ks,  vol.  xi,  p.  95. 

The  entire  ceremonial  of  the  great  day  of  atonement  may  be  re- 
ferred to  as  supplying  fuiher  and  very  important  evidence  in  sup- 
port of  this  opinion.  Tli3  vicarious  and  propitiatory  character 
of  these  sacrifices  is  evident,  and  can  only  be  got  rid  of  by  derang- 
ing the  whole  scope  of  the  service,  and  explaining  away  the  plainest 
declarations  of  Holy  Scripture. 

But,  although  a  particular  examination  of  this  and  other  passages 
of  Scripture  would  clearly  establish  this  doctrine,  we  prefer  calling 
attention  to  the  fact,  that  the  united  judgment  of  Heathens  and 
Jews  is  in  accordance  with  that  which  we  have  propounded.  The 
current  of  primitive  tradition,  although  greatly  con-upted,  still  bears 
ample  testimony  that  man  was  alienated  from  an  offended  God  in 
consequence  of  sin,  and  that  no  mere  penitential  sorrow  was  suffi- 
cient to  reconcile  him  to  his  Maker.    Herodotus  makes  the  wise 


THE  HEBREW  PEOPLE.  265 

man  of  Athens  describe  the  Deity  "  as  viewing  men  with  malignant 
aspects." — Clio,  xxxii.  Porphyry  asserts  "  that  there  was  wanting 
some  universal  method  of  delivering  men's  souls,  which  no  sect  of 
philosophy  had  ever  yet  found  out." — August.  De  Civit.  Dei,  lib.  x, 
cap.  32.  Tacitus  intimates  an  opinion  "  that  the  gods  interfere  in 
human  concerns  but  to  punish." — Hist.,  lib  i,  cap.  3.  These  autho- 
rities (and  they  might  be  easily  multiplied)  sufficiently  attest  the 
important  fact  that  fear  was  the  ruling  element  in  the  religion  of  the 
Heathen  world.  It  is  equally  manifest  that  propitiatory  sacrifice 
was  regarded  as  the  only  means  of  averting  Divine  wrath.  Park- 
hurst  does  not  scruple  to  say,  "  It  is  known  to  every  one  who  is  ac- 
quainted with  the  mythology  of  the  Heathen,  how  generally  they  re- 
tained the  idea  of  an  atonement  or  expiation  for  sin ;  although  they 
expected  it  from  a  false  object." — Lexicon. 

Numerous  instances  in  proof  of  this  might  be  cited  from  Homer, 
Hesiod,  Plutarch,  and  other  Heathen  writers.  It  will  be  more  im- 
portant, however,  to  ascertain  the  opinions  of  the  Hebrews.  The 
Old  Testament  contains  the  theology  of  the  early  Jews.  And  that 
on  this  subject  its  teaching  gives  not  merely  the  opinions  of  a  class, 
but  the  belief  of  the  people,  is  proved  by  the  similar  faith  of  rabbins 
of  a  later  date.  "  It  is  notorious  that  the  stated  confession  made  by 
the  Jews,  in  offering  up  the  victim  in  sacrifice,  concludes  with  these 
words,  'Let  this'  (the  victim)  'be  my  expiation :'  meaning,  'Let 
the  evils,  which  in  justice  should  have  fallen  on  my  head,  light  upon 
the  head  of  the  victim  which  I  now  offer.'  Thus  Baal  Aruch  says, 
'  that  wherever  the  expression.  Let  me  he  another's  expiation,  is 
used,  it  is  the  same  as  if  it  had  been  said,  Let  me  he  put  in  his 
room,  that  I  may  hear  his  guilt;  and  this,  again,  is  equivalent  to 
saying.  Let  this  act,  wherehy  I  take  on  me  his  transgression,  ob- 
tain for  him  his  pardon.^  In  like  manner  Solomon  Jarchi  {San- 
hedr.,  chap,  ii)  says,  '  Let  us  he  your  expiation,  signifies.  Let  us 
he  put  in  your  place,  that  the  evil  luhich  should  have  fallen  upon 
you  may  all  light  on  us ;'  and,  in  the  same  way,  Obadias  de  Bar- 
tenora  and  other  learned  Jews  explain  this  formula. 

"  Again,  respecting  the  burnt- offerings  and  sacrifices  for  sin, 
Machmanides,  on  Lev.  i,  says,  '  that  it  was  right  that  the  offerer's 
own  blood  should  be  shed,  and  his  body  burnt ;  but  that  the  Crea- 
tor, in  his  mercy,  hath  accepted  this  victim  from  him,  as  a  vicarious 
substitute  (n"ii?an),  and  an  atonement  ('iss),  that  its  blood  should 
be  pom-ed  out  instead  of  his  blood,  and  its  life  stand  in  place  of  his 
life.'  R.  Bechai,  also,  on  Lev.  i,  uses  the  very  same  language. 
Isaac  Ben  Arama,  on  Leviticus,  likewise  says,  that  '  the  offender, 
when  he  beholds  the  victim,  on  accomat  of  his  sin,  slain,  skinned, 


266  THE  HEBREAV  PEOPLE. 

cut  in  pieces,  and  burnt  with  fire  upon  the  altar,  should  reflect,  that 
thus  he  must  have  been  treated,  had  not  God  in  his  clemency  ac- 
cepted this  expiation  for  his  life.'  David  de  Pomis,  in  like  man- 
ner, pronounces  the  victim  the  '  vicarious  substitute '  (n^'i?2n)  for 
the  offerer.  And  Isaac  Abarbanel  affirms,  in  his  preface  to  Leviti- 
cus, that  '  the  offerer  deserved  that  his  blood  should  be  poured  out, 
and  his  body  burnt,  for  his  sins ;  but  that  God,  in  his  clemency,  ac- 
cepted from  him  the  victim  as  his  vicarious  substitute  (n'^\'^)2T^)  and 
expiation  (^53),  "whose  blood  was  poured  out  in  place  of  his  blood, 
and  its  life  given  in  lieu  of  his  life.'  " — Magee  on  the  Atonement, 
vol.  i,  p.  262. 

Very  conflicting  opinions  have  also  been  held  by  Christian 
divines  respecting  the  views  which  the  Hebrews,  at  that  time,  had 
of  the  supreme  God.  It  has  been  said,  that  the  Israelites  of  this 
day  made  a  distinction  between  God,  when  regarded  as  the  Lord  of 
the  whole  earth,  and  when  viewed  merely  as  the  Patron  and  Pro- 
tector of  the  children  of  Israel :  that,  when  addressed  or  spoken  of 
in  the  first  character,  "  the  language  employed  is  truly  sublime  and 
appropriate :"  that,  on  the  contrary,  when  spoken  of  as  merely  "  the 
tutelary  God  of  the  Hebrews,"  the  expressions  are  very  deficient  in 
"  dignity  and  elevation."  "  The  minute  details  of  the  Levitical 
law,"  and  "  the  constant  interpositions  of  God  which  accompanied 
the  exercise  of  the  Mosaical  government,"  are  spoken  of  as  instances. 
It  is  alleged  that  a  reader,  looking  at  the  latter  class  of  references, 
"will  persuade  himself  that,  in  adopting  such  crude  notions  of 
Divine  providence,  it  would  be  impossible  to  avoid  the  rudest  shocks 
to  his  faith,  and  the  grossest  insult  to  his  piety." — RusseVs  Conn., 
vol  i,  p.  248.  Notwithstanding  the  general  excellence  of  the  work 
from  which  these  passages  are  taken,  we  think  they  give  a  mistaken 
view  of  the  subject,  in  an  objectionable  manner. 

The  sentiments  and  confidence  which  the  learned  bishop  ascribes 
to  an  infant  state  of  society,  namely,  that  the  Divine  attributes  shall 
be  brought  down  and  accommodated  to  the  multitude  of  our  dan- 
gers and  necessities ;  that  our  religious  confidence  shall  be  confirmed, 
not  only  in  regard  to  the  great  facts  of  creation  and  providence,  but 
also  to  the  full  extent  of  our  own  individual  concerns ;  these  views 
are,  in  our  judgment,  proper  and  suitable  to  the  religious  mind  in 
all  states  of  society. 

It  may,  perhaps,  be  freely  admitted,  that  a  part  of  the  Mosaic 
ceremonial  was,  in  some  sense,  adapted  to  the  limited  knowledge, 
and  more  so  to  the  limited  faith,  of  the  early  Israelites.  But,  not- 
withstanding this,  it  does  not  appear  certain  to  our  mind  that  this 
distinct  twofold  view  of  God  was  taken  by  them  at  all.     Sometimes 


THE   HEBREW   PEOPLE.  267 

they  thought  and  spoke  of  God  as  the  Creator  and  Preserver  of  all 
things ;  but  then  it  was  the  God  of  Israel  who  was  so  extolled.  And 
if,  on  other  occasions,  they  spoke  of  Jehovah  as  encamping  about 
Zion,  and  defending  or  succoring  Israel,  it  was  the  Almighty  God 
in  whom  they  trusted. 

The  important  truth  cannot  be  too  often  iterated,  that  the  Mosaic 
economy  was  not  given  to  a  community  Avho  previously  had  no  re- 
ligion, or  to  a  people  who  had  picked  up  a  few  floating  religious 
notions  in  Egypt  or  Syria.  The  sons  of  Jacob  knew  the  God  of 
their  fathers  ;  and  the  Mosaic  institutes,  based  on  the  general  know- 
ledge and  religious  truth  of  the  patriarchal  dispensation,  were  in- 
tended to  bring  them,  in  all  the  multiplicity  of  their  temporal 
concerns,  into  immediate  and  constant  dependence  upon  the  God  of 
heaven.  Their  national  well-being,  their  personal  safety,  "  their 
basket  and  their  store,"  were  the  result  of  his  constant  supervision, 
guidance,  and  blessing.  But  this  did  not  arise  from  their  "  limiting 
the  Holy  One  of  Israel "  to  a  district  of  the  earth,  as  though  he  were 
less  than  supreme.  It  arose  out  of  that  merciful  arrangement  by 
which  the  Almighty  had  selected  them  to  be  his  peculiar  people. 
If,  therefore,  clearer  views  of  the  Divine  Being,  and  the  various 
manifestations  of  liis  attributes  to  mankind,  were  realized  more  fully 
at  the  close  of  this  period  than  they  had  been  at  the  beginning,  it  is 
to  be  attributed,  not  to  new  revelations  of  doctrine,  still  less  to  an 
improved  state  of  society ;  but  to  the  exercise  of  a  more  vigorous 
faith,  and  to  an  improved  tone  of  religious  feeling  and  spirit. 

With  respect  to  the  knowledge  of  the  immortality  of  the  soul,  and 
of  future  rewards  and  punishment,  little  need  be  said.  It  has  been 
already  shown  that  these  doctrines  were  known  to  the  patriarchs  and 
to  Moses,  and  that  they  continued  more  or  less  operative  on  the 
public  mind  throughout  the  various  changes  to  which  Israel  was  sub- 
jected. The  best  proof  of  this  is,  that  in  the  time  of  David  and 
Solomon,  when  religion  revived,  and  a  religious  literature  began  to 
rise  into  existence,  without  any  new  authorized  revelation,  these 
doctrines  are  found  animating  the  hopes  of  the  pious,  and  occupying 
the  thoughts  of  the  learned.  The  unseen  world  is  recognized  by 
history,  and  is  made  the  subject  of  lofty  song  by  the  Psalmist,  and 
the  basis  of  ethical  argumentation  throughout  the  Book  of  Eccle- 
siastes. 

But  we  are  told  that  the  Jews  knew  nothing  of  the  separate  ex- 
istence of  Satan,  until  the  Babylonish  captivity;  that  up  to  that 
time  evil  and  good  were  alike  supposed  to  emanate  from  God.  That 
they  believed  in  the  existence  of  evil  angels,  is  admitted ;  but  it  is 
contended  that  these  evil  angels,  equally  with  holy  ones,  were  re- 


268  THE  HEBREW  PEOPLE. 

garded  as  under  the  constant  and  immediate  control  of  the  omnipo- 
tent God. 

To  these  statements,  in  a  qualified  sense,  we  are  disposed  to 
subscribe ;  and  the  subject  will  be  further  investigated  in  a  future 
chapter.  The  fact  that  the  knowledge  of  the  Hebrews  on  this  doc- 
trine was  imperfect  in  the  days  of  David  and  Solomon,  is  fully  ad- 
mitted ;  and  if  a  reason  for  this  ignorance  is  demanded,  a  sufficient 
answer  is  at  hand.  The  facts  of  the  primitive  temptation  were  well 
known  to  the  early  patriarchs,  and  handed  down  to  their  posterity. 
These  facts  involved  the  doctrine  of  fallen  spirits,  and  also  of  one 
pre-eminent  adversary  of  man.  But  his  true  position,  the  extent 
of  his  malice  and  power,  his  direct  rebellion  against  God,  and 
systematic  aggression  on  man, — all  these  are  parts  of  the  great 
doctrine  of  redemption.  If  they  had  been  fully  made  known, 
what  but  a  perfect  display  of  the  whole  economy  of  grace  could 
have  saved  men  from  absolute  despair?  If  the  enemy  had  been 
fully  displayed,  the  Saviour  must  have  been,  with  equal  clear- 
ness, revealed.  As,  then,  it  was  the  Divine  purpose  to  make  a 
gradual  development  of  the  economy  of  redemption,  so  it  was  neces- 
sary that  the  power  and  influence  of  Satan  should  as  gradually  be 
disclosed  to  the  world. 

But  then  this  state  of  things  did  not  arise  out  of  the  local  position 
of  the  Israelites,  nor  was  this  knowledge  elicited  by  the  learned  labor 
of  philosophers.  The  case  was  a  part  of  the  Divine  purpose,  and 
was  supplied  by  God  in  his  own  way.  It  is  remarkable  that  the 
Saviom'  and  Satan  stand  before  us  in  the  very  dawn  of  revelation ; 
and  men  of  prayer  and  spiritual-mindedness,  in  the  earliest  times, 
apprehended  much  of  their  true  character.  And  as  it  pleased  God 
to  bring  out  the  purposes  of  his  grace  through  the  instrumentality 
of  successive  prophets ;  so  the  malignity  and  power  of  Satan,  and 
the  omnipotence  and  triumph  of  Christ,  were  fully  revealed ;  mitil 
at  length,  "  in  the  fullness  of  time,"  when  Christ  appeared  on  earth, 
there  was,  notwithstanding  Sadducean  infidelity,  a  more  clear  and 
general  knowledge  of  Satan, — his  power,  influence,  and  aggression 
on  human  happiness, — than  had  ever  before  existed  in  the  world. 


THE  HEBREW  PEOPLE.  269 


CHRONOLOGICAL  TABLE  OF  REMARKABLE  EVENTS,  FROM  THE  ESTABLISH- 
MENT OF  MONARCHY  TO  THE  DIVISION  OF  THE  KINGDOM. 

B.C. 

Saul  anointed  King ^^^ 

Sins  by  offering  Sacrifice  in  his  first  Philistine  War 1097 

Jonathan  defeats  the  Philistines 1095 

Saul's  Offense  in  the  Case  of  the  Amalekites 10S9 

David  born 

Privately  anointed  King  by  Samuel 1069 

- —  Kills  Goliath,  the  Philistine  Giant — 

Marries  Michal,  the  Daughter  of  Saul 1064 

Is  compelled  to  flee  from  the  Cruelty  of  Saul 1063 

Samuel  dies 1061 

Saul  consults  the  Woman  of  Endor,  and  is  slain 1059 

David  anointed  King  of  Judah — 

Abner  maintains  Ishbosheth  on  the  Throne  of  Israel — 

Is  slaia  by  Joab,  Ishbosheth  also  assassinated 1052 

David  King  over  all  Israel — 

Takes  Jerusalem  from  the  Jebusites,  and  makes  it  his  Capital 1045 

Subdues  the  Philistines  in  two  pitched  Battles 1044 

The  Ark  of  God  placed  in  the  Tabernacle  of  David 1043 

Nathan  prophesies  of  the  Messiah  as  the  Son  of  David 1042 

David  sins  in  the  Case  of  Bathsheba 1041 

Solomon  born 1039 

The  infamous  Conduct  of  Amnon 1038 

Absalom  kills  Amnon 103€ 

Returns  to  Jerusalem  after  three  years'  Exile 1033 

Is  pardoned  by  his  Father,  and  received  at  Court 1031 

Rebels,  assumes  the  Government,  and  expels  David  from  Jerusalem. .  1027 

Slain  in  Battle,  and  David  restored — 

David  sins  in  numbering  the  People,  and  is  punished  by  a  terrible  Pesti- 
lence    1023 

Solomon  succeeds  to  the  Throne,  and  Da^-id  dies 1019 

The  Temple  begun 1016 

Finished 1009 

Solomon  prosecutes  his  extensive  Schemes  of  commercial  Policy,  sends  a 

Navy  to  the  East,  and  builds  Baalbec  and  PalmjTa 995 

Led  into  Idolatry  by  his  Heathen  Wives — 

Builds  Temples  for  profane  Rites  on  the  Mount  of  Corruption 985 

Dies,  and  is  succeeded  by  Rehoboam 979 

The  Division  of  the  Kingdom  immediately  foUows — 


270  THE  HEBREW  PEOPLE. 

CHAPTER  VI. 

THE  HISTORY  AND  RELIGION  OF  THE  KINGDOM  OF  ISRAEL. 

Consequences  of  the  Division  of  the  Hebrews  into  two  independent  Kingdoms — 
Jeroboam,  the  first  King  of  Israel,  selects  Shechem  for  Lis  Capital — Establishes  the  Wor- 
ship of  goldea  Calves  at  Bethel  and  Dan — The  Consequences  of  this  Conduct — Jeroboam 
rebuked  by  a  Prophet — Miraculously  punished  and  restored — The  Death  of  the  King's 
Son,  and  the  total  Ruin  of  the  royal  House,  predicted  by  Ahijah — War  with  Judah — 
Israel  defeated — Nadab  reigns — Is  slain,  and  succeeded  by  Baasha,  who  prosecutes  the 
War  with  Judah  successfully — Israel  invaded  by  the  Syrians — Jehu  the  Prophet  pre- 
dicts the  ruin  of  the  House  of  Baasha — ^Elah  succeeds  his  Father,  and  is  slain — A  civil 
War  between  two  rival  Factions,  headed  by  Omri  and  Tibni — The  Death  of  Tibni 
— Omri  reigns — Ahab  succeeds  his  Father — Marries  Jezebel — Introduces  Phenician  Idol- 
atry— And  persecutes  the  Worshipers  of  Jehovah — Jericho  rebuilt,  and  Joshua's  Male- 
diction verified — The  Prophet  Elijah — The  Three  Years  of  Drought  and  Famine — 
Ruinous  Condition  of  the  Kingdom — Elijah  meets  Ahab— The  Miracle  of  Carmel — The 
Prophets  of  Baal  slain — Rain  given — Elijah  threatened  with  Death — Escapes — Is  sent 
to  anoint  Hazael  King  of  Syria,  Jehu  King  of  Israel,  and  Elisha  to  be  Prophet — Israel 
invaded  by  Benhadad — Delivered  according  to  the  Word  of  a  Prophet — The  Invasion 
repeated  the  next  Year — And  again  repulsed — The  Death  of  Naboth — Prophecy  of  Eli- 
jah— ^Fearful  Doom  of  the  House  of  Ahab — Jehoshaphat  unites  with  Ahab  to  war 
against  Ramoth — Prophecy  of  Micaiah — Death  of  Aliab — Ahaziah  reigns — Fails  in  his 
Attempt  to  restore  the  maritime  Commerce  with  Ophir — Jehoram  reigns — Elijah  trans- 
lated, and  succeeded  by  Elisha,  who  works  Miracles — Makes  known  the  Counsels  of 
Benhadad — And  defeats  the  Designs  of  the  Syrians — Samaria  besieged — Suffers  from  a 
terrible  Famine — Is  divinely  delivered — Hazael  succeeds  to  the  Throne  of  Syria — Jehu 
anointed  King — Kills  Jehoram,  Jezebel,  and  all  the  Children  of  Ahab — Destroys  the 
Prophets  of  Baal,  and  prohibits  that  Idolatry — Jehoahaz  succeeds  to  the  Throne — Israel 
suffers  from  the  Syrians  under  Hazael — Joash  reigns — Prospers  in  his  War  with  Syria — 
Triumphs  over  Judah — Jeroboam  H.  reigns,  and  greatly  increases  the  Power  of  Israel 
— Hosea  and  Amos  prophecy — Zechariah  reigns — Is  killed  by  Shalluni,  who  is  destroyed 
by  Manahem — In  his  Reign  Assyria  invades  Israel — Pekahiah  reigns — Is  slain  by  Pe- 
kah,  who  succeeds,  and  forms  an  Alliance  with  SjTia — Vanquishes  Judah — Hoshea 
reigns — Is  dethroned,  and  the  Kingdom  destroyed  by  the  Assyrians. 

Reference  has  been  already  made  to  the  prediction  of  Ahijah, 
respecting  the  ahenation  of  ten  tribes  from  the  house  of  David,  the 
Divine  appointment  of  Jeroboam  to  be  the  sovereign  of  this  new 
state,  and  the  accomplishment  of  these  predictions  after  the  death 
of  Solomon,  through  the  rash  and  impolitic  conduct  of  liis  son  to- 
ward the  deputies  of  Israel.  (See  Appetidix,  note  77.) 

This  national  division  was  the  most  disastrous  event  which  had 
occurred  to  the  Israehtes  since  they  had  been  a  people.  They  had 
not  unfrequently  been  reduced  to  great  straits,  had  been  subjected 
to  fierce  aggression  and  cruel  tyranny ;  but  they  had  been  united. 
Even  the  fatal  conflict  of  the  other  tribes  with  Benjamin,  although 
ruinous  to  the  offenders  at  the  time,  was  instantly  succeeded  by 


THE   HEBREW  PEOPLE.  271 

compassionate  feelings,  and  generous  sympathy,  under  the  fostering 
influence  of  ■which,  the  almost  exterminated  tribe  soon  arose  to  its 
former  prosperity.  And  although,  under  the  judges,  the  several 
tribes  were  not  cemented  together  by  any  national  compact  or  poli- 
tical organization,  yet  they  felt  associated  by  a  bond  of  brotherhood, 
and  were  ready,  on  any  great  emergency,  to  assert  their  common 
nationality.  Now,  however,  Israel  is  not  temporarily  divided  by  a 
sudden  quarrel,  nor  partially  xmited  under  the  influence  of  sectional 
clanship  :  the  nation  is  permanently  divided  into  two  separate  and 
rival  states.  This  schism  was  productive  of  more  injurious  conse- 
quences to  the  Hebrew  commonwealth,  than  would  have  resulted 
from  a  similar  separation  to  any  other  people.  There  was  never  a 
country  whose  religious  doctrines,  ecclesiastical  system,  civil  polity, 
and  public  institutions,  were  so  identified  with  the  national  unity,  as 
in  the  case  of  the  Hebrews.  It  will  also  be  observed,  that  the  di- 
vision which  Jeroboam  effected  was,  in  many  respects,  singularly 
unequal.  He  obtained  by  far  the  largest  territory,  and  the  greatest 
population ;  advantages,  however,  which  were  perhaps  fully  counter- 
balanced by  the  kingdom  of  Judah  still  retaining  the  centre  of  the 
national  religion,  the  high  priesthood,  and  the  capital.  (See  Appen- 
dix, note  78.) 

Shechem  was  at  first  selected  as  the  seat  of  government  for  the 
new  kingdom.  This  city  had  been  given  to  the  Levites,  and  was 
distinguished  in  the  early  history  of  the  Hebrews  as  the  place  where 
frequent  national  assemblies  were  held,  but  was  subsequently  ruined 
by  Abimelech.  It  must,  however,  have  been  soon  after  rebuilt ;  for, 
at  this  time,  it  was  evidently  a  large  and  important  city. 

As  might  have  been  expected,  the  first  great  difiiculty  which  the 
king  of  Israel  encountered,  while  endeavoring  to  consolidate  his 
power,  arose  out  of  the  unity  which  pervaded  the  religious  institu- 
tions of  the  people.  He  said,  "  If  this  people  go  up  to  do  sacrifice 
in  the  house  of  the  Lord  at  Jerusalem,  then  shall  the  heart  of  this 
people  turn  again  unto  their  lord,  even  unto  Rehoboam."  1  Kings 
xii,  27.  On  the  principles  of  worldly  policy,  this  conclusion  might 
be  correct.  But  Jeroboam  knew  that  he  had  been  specially  ap- 
pointed by  God  to  rule  over  this  portion  of  Israel,  and  that  the 
tenure  upon  which  he  held  the  sceptre  was  this :  "  If  thou  wilt 
hearken  unto  all  that  I  command  thee,  and  wilt  walk  in  my  ways, 
and  do  that  is  right  in  my  sight,  to  keep  my  statutes  and  my  com- 
mandments; I  will  be  with  thee,  and  build  thee  a  sure  house." 
1  Kings  xi,  38.  The  son  of  Nebat  also  knew  that  the  sundering  of 
the  kingdom  was  an  immediate  consequence  of  Solomon's  idolatry. 
Verse  33.    He  had,  therefore,  in  the  independence  of  the  ten  tribes, 


272  THE  HEBREW  PEOPLE, 

and  in  his  elevation  to  the  sovereignty,  a  clear  demonstration  of  the 
direct  government  and  almighty  interposition  which  Jehovah  exer- 
cised in  respect  of  his  people.  And,  as  if  to  give  the  greatest  pos- 
sible effect  to  these  convictions,  at  this  very  time  the  Lord  interposed 
to  save  Israel  from  an  invasion  which,  in  their  unprepared  state, 
they  would,  in  all  probability,  have  been  unable  to  resist.  Reho- 
boam,  on  perceiving  the  extent  of  the  defection,  collected  an  army 
of  one  hundred  and  eighty  thousand  men,  and  prepared  to  reduce 
the  revolted  tribes ;  but  the  hostile  movement  was  prevented  by  the 
interposition  of  the  prophet  Shemaiah,  who,  in  the  name  of  the  Lord, 
forbade  the  aggression. 

No  man  was  ever  placed  in  a  position  of  more  solemn  and  weighty 
responsibility  than  that  which  Jeroboam  occupied  on  this  occasion. 
The  national,  religious,  and  political  destinies  of  ten  tribes  of  Israel 
were  virtually  placed  in  his  hands  ;  and  the  consequences  were  most 
disastrous.  It  may,  indeed,  be  said,  that  he  could  not  see  how  it 
was  possible  for  his  authority  to  be  maintained,  if  the  people  went 
up  to  Jerusalem  to  worship :  perhaps  so.  Nor  could  Abraham  see 
liow  he  was  to  be  supported  and  sustained  in  his  wandering  career ; 
yet  "  he  went  out,  not  knowing  whither  he  went."  Heb.  xi,  8.  Nor 
did  Moses  know  how  he  was  to  extricate  Israel  from  the  house  of 
bondage,  and  bring  them  into  the  Land  of  Promise ;  yet  "  he  for- 
sook Egypt,  not  fearing  the  wrath  of  the  king."  Yerse  27.  Joshua 
did  not  know  how  he  was  to  cross  the  Jordan  and  conquer  Canaan ; 
but  by  faith  he  obeyed  God,  and  was  crowned  with  success.  Hebrew 
history  presented  many  noble  examples  to  the  mind  of  the  son  of 
Nebat :  the  word  of  God  assured  him  continued  success,  if  obedient : 
his  present  elevation,  as  a  fulfillment  of  Ahijah's  prophecy,  was  a 
pledge  of  the  faithfulness  of  Jehovah :  he  saw,  in  the  doom  of  Solo- 
mon, and  in  the  dismembennent  of  the  kingdom,  the  consequences 
of  disobedience :  Heaven  looked  on  the  ripening  purpose  of  the  man, 
intrusted  with  the  decision  of  a  question  so  momentous.  Was  obe- 
dient faith  in  God,  or  an  unbelieving  reUance  upon  carnal  policy,  to 
be  adopted  as  the  ground  of  his  confidence,  and  the  principle  of  his 
future  conduct?  Alas!  the  latter  prevailed;  and  from  that  hour 
Israel  sunk  from  her  glorious  elevation.  Jeroboam  decided  on  en- 
deavoring to  prevent  his  subjects  from  attending  the  temple  at  Je- 
rusalem, by  establishing  two  places  for  worship  within  his  own 
dominions.  (See  Appendix,  note  79.) 

Before  any  reference  is  made  to  the  character  and  consequences 
of  this  proceeding,  as  a  religious  defection,  it  may  be  observed, 
that  it  was  more  than  this.  Jeroboam  is  seen  here  as  the  head 
and  representative  of  the  state,  formally  and  of  set  purpose  reject- 


THE  HEBREW  PEOPLE.  273 

ins:  tlie  command,  and  resistinor  the  declared  will,  of  Jehovah.  Not 
only,  therefore,  does  he,  by  this  action,  repudiate  the  theocracy, 
and  alienate  his  kingdom  from  that  special  providential  interposition 
which  God's  covenant  Avith  Israel  guaranteed  to  his  people;  but  he 
places  himself  with  them  before  God,  as  transgressors,  and  under 
the  ban  of  the  Divine  law. 

Having  determined  what  line  of  policy  to  adopt,  the  best  means 
of  proceeding  was  the  subject  of  grave  consideration ;  but  at  length 
it  was  decided.  The  king  "  took  counsel,  and  made  two  calves  of 
gold,  and  said  unto"*  the  people,  "It  is  too  much  for  you  to  go  up 
to  Jerusalem :  behold  thy  gods,  0  Israel,  which  brought  thee  up  out 
of  the  land  of  Egypt.  And  he  set  the  one  in  Bethel,  and  the  other 
put  he  in  Dan."  1  Kings  xii,  28,  29.  In  this  instance  the  great  ob- 
ject of  the  innovation  is  manifest :  it  was  to  prevent  the  people  from 
going  to  Jerusalem,  and  not  for  the  sake  of  establishing  idolatrous 
worship.  The  mode  adopted  appears  to  have  been  designed  to  ac- 
complish the  intended  end,  with  the  smallest  apparent  departure 
from  the  service  of  the  Mosaic  law. 

These  two  calves,  which  were  mutilated  imitations  of  the  cheru- 
bim,t  were  accordingly  made,  and  set  up  in  Bethel  and  Dan,  as  ob- 
jects of  worship.  But  even  in  its  political  results,  this  measure  was 
not  successful ;  for  the  priests  and  Levites  which  were  in  all  the 
coasts  of  Israel  abandoned  their  possessions,  and  repaired  to  Jerusa- 
lem and  other  cities  of  Judah,  where  they  took  up  their  abode.  Nor 
did  these  ecclesiastics  alone  retire ;  for  "  after  them  out  of  all  the 
tribes  of  Israel  such  as  set  their  hearts  to  seek  the  Lord  God  of 
Israel  came  to  Jerusalem,  to  sacrifice  unto  the  Lord  God  of  their 
fathers."  2  Chron.  xi,  16.  And  the  sacred  writer  immediately  adds, 
"  So  they  strengthened  the  kingdom  of  Judah,  and  made  Rehoboam 
the  son  of  Solomon  strong,"  verse  17 ;  so  it  follows  that  these  im- 
portant emigrations  must  have  greatly  weakened  Israel.  The  loss 
of  all  the  priests,  Levites,  and  devout  worshipers  of  Jehovah  resi- 
dent in  these  dominions  must  have  been  a  terrible  blow  to  the  inte- 
rests of  the  infant  state. 

It  is  not  absolutely  certain,  but  very  probable,  that  Jeroboam  in- 
vited the  priests  and  Levites  to  mininister  before  his  golden  calves, 
and  that  they  refused.  The  prestige  of  their  name  and  character 
would  have  done  much  to  recommend  this  rehgious  defection ;  and 
it  is  scarcely  possible  that  the  king  should  have  neglected  such  an 
important  advantage.  If,  however,  this  offer  was  made,  it  was  no- 
bly rejected.    He  then  appears  to  have  prohibited  their  attendance 

*  The  Septuagint  of  this  text  reads,  "  And  said  to  the  people,"  which  is  undoubtedly 
the  sense  of  the  writer.  t  Horsley  on  Hosea. 

18 


274  THE  HEBREW  PEOPLE. 

in  their  usual  courses  at  the  temple,  2  Chron.  xi,  14;  upon  which 
they  left  his  kingdom.  As  a  political  expedient,  therefore,  this  ef- 
fort of  Jeroboam  failed :  it  was  intended  to  avoid  a  possible  and 
prospective  danger,  and  it  induced  an  immediate  and  serious  loss. 

But  the  measure  is  chiefly  important  in  its  religious  aspects  and 
results.     It  has  been  supposed  that  Jeroboam,  in  this  instance,  like 
Aaron,  Micah,  and  Gideon,  did  not  intend  to  institute  idolatry,  but 
to  provide  for  the  worship  of  Jehovah,  in  a  manner  different  from 
that  prescribed  in  the  law.  (See  Appendix,  note  80.)     This  opinion 
may  be  correct  in  some  sense,  yet  scarcely  so  as  to  diminish  the 
wickedness  of  the  attempt.     The  will  of  God  was  trampled  on,  for 
the  accomplishment  of  a  political  purpose.     If  imitations  of  the 
cherubim  were  taken  as  objects  of  worship,  it  was  not  because  this 
was  the  divine  will,  but  on  account  of  this  mode  being  more  agree- 
able to  the  public  taste.     And  whether  these  or  any  other  material 
substances  or  figm-es  were  worshiped,  the  adoration  was  equally 
idolatry.     Hence  we  find  that,  when  abandoned  by  priests  and  Le- 
vites,  he  selected  ministers  for  his  worship  from  "  the  people  at 
large,"*  whilst  he  took  on  liimself  the  duties  of  high  priest.     He 
also  made  such  arrangements  as  were  likely  to  prevent  the  people 
of  Israel  from  attending  the  great  religious  festivals  at  Jerusalem. 
As,  therefore,  the  feast  of  tabernacles  was  held  on  the  fifteenth  day 
of  the  seventh  month,  he  appointed  one  similar  to  it  to  be  held  at 
Bethel  on  the  fifteenth  day  of  the  eighth  month,  when  he,  and  the 
priests  whom  he  had  appointed,  sacrificed  to  the  calves,  and  offered 
upon  the  altar  before  them,  and  burnt  incense.     On  this  occasion 
God  showed  the  wicked  king  and  his  people  that,  if  they  had  for- 
saken him,  he  had  not  withdrawn  his  omniscient  eye  and  almighty 
rule  from  them.     The  apostasy  of  ten  tribes,  consummated  at  their 
first  idolatrous  festival,  was  a  fearful  crisis  in  the  annals  of  Israel; 
and  the  interposition  was  worthy  of  the  emergency.     The  king  and 
his  retinue  of  priests,  with  the  assembled  multitude,  stood  before  the 
altar,  while  Jeroboam  proceeded  to  burn  incense ;  when  a  man  of 
God,  who  had  come  out  of  Judah  by  the  word  of  the  Lord,  stood 
forth,  and  denounced  a  fearful  malediction  against  this  idolatrous 
altar.     The  king,  enraged  at  the  unseasonable  interruption,  stretched 
forth  his  hand,  and  commanded  his  people  to  arrest  the  prophet. 
But  the  power  of  God  was  there  :  his  hand  was  immediately  dried 
up ;  the  stiffness  of  death  had  laid  hold  of  it ;  while,  as  the  man  of 
God  had  foretold,  the  altar  was  rent,  and  the  ashes  poured  out. 
Overwhelmed  with  this  judgment,  and  humbled  by  his  suffering, 
Jeroboam  entreated  the  man  of  God  to  pray  for  him ;  which  being 

•-'  Horsley's  translation  of  1  Kings  xxii,  31. 

18* 


f 


THE  HEBREW  PEOPLE.  275 

done,  his  arm  Avas  restored.  This  case  exhibits  one  of  the  most  re- 
markable predictions  found  in  connection  Avith  the  history  of  Israel ; 
the  Scriptural  narrative  should  be  carefully  perused,  including  the 
history  of  the  old  prophet  by  whom  tliis  man  of  God  was  afterward 
deceived. 

The  most  astonishing  feature  of  the  matter,  however,  is,  that  Jero- 
boam still  adhered  to  his  idolatrous  practice,  while  God  in  mercy 
varied  his  mode  of  chastisement,  and  gave  him  another  warning. 
His  eldest  son,  a  prince  of  great  promise,  was  taken  dangerously 
ill.  The  afflicted  king,  having  no  access  to  God  afforded  to  him  by 
the  idol- worship  which  he  had  established,  advised  his  wife  to  go  in 
disguise  to  the  prophet  Ahijah,  and  endeavor  to  learn  the  fate  of 
their  child.  As  this  prophet  had  predicted  his  elevation  to  the 
throne,  in  him  Jeroboam  had  the  greatest  confidence,  although,  hav- 
ing forsaken  the  worship  of  Jehovah,  he  dared  not  avow  his  name. 
The  queen  consented ;  and  when  she  reached  the  door  of  Ahijah, 
the  prophet,  although  blind  through  age,  having  received  the  word 
of  the  Lord,  exclaimed,  "  Come  in,  thou  wife  of  Jeroboam :  why 
feignest  thou  thyself  to  be  another  ?  for  I  am  sent  to  thee  with 
heavy  tidings."  1  Kings  xiv,  6.  The  man  of  God  then  proceeded 
to  predict  the  miserable  ruin  of  the  whole  house  of  Jeroboam,  say- 
ing, that  the  son  who  was  ill  should  die,  but  that  this  would  be  in 
mercy ;  he  alone  of  all  the  family  should  come  to  the  grave,  having 
in  his  heart  some  reverence  for  Jevovah ;  adding,  further,  that  the 
idolatry  of  Israel  would  ultimately  bring  ruin  upon  the  whole  land. 
The  afflicted  mother  returned  to  her  house ;  and,  as  she  reached  the 
door,  her  son  died  according  to  the  word  of  the  Lord. 

Still,  however,  the  infatuated  king  adhered  to  his  evil  policy,  and 
continued  his  efforts  for  the  enlargement  of  his  power.  During  his 
residence  in  Egypt,  he  appears  to  have  stood  high  in  the  favor  of  the 
king,  which  probably  fm-nishes  the  reason  Avhy  Shishak,  when  he  in- 
vaded Judah,  and  laid  Jerusalem  under  keavy  contribution,  does  not 
appear  to  have  made  any  aggression  upon  Israel.  In  the  seven- 
teenth year  of  Jeroboam,  the  son  of  Solomon,  who  had  reigned  at 
Jerusalem,  died,  and  was  succeeded  by  his  son  Abijah.  This  young 
prince,  soon  after  his  accession,  invaded  Israel  with  a  very  powerful 
army,  and  was  promptly  met  by  Jeroboam  with  one  twice  as  nume- 
rous. The  king  of  Judah,  undismayed  by  the  number  of  his  ene- 
mies, delivered  a  spirited  address  to  the  men  of  Israel,  showing  with 
great  force  their  defection  from  God,  and  his  own  trust  in  Jehovah. 
And,  although  Jeroboam  nearly  succeeded  in  surrounding  the  aniiy 
of  Judah,  he  was  signally  defeated.  Bethel,  Ephraim,  and  Jesha- 
nah,  with  their  dependent  villages,  were  wrested  from  the  kingdom 


276  THE  HEBREW  PEOPLE. 

of  Israel,  and  added  to  Judah,  as  the  result  of  the  first  great  battle 
between  these  rival  states.  The  sacred  writer  attributes  this  victory 
to  Divine  intervention  :  "  God  smote  Jeroboam  and  all  Israel  before 
Abijah.  And  the  children  of  Judah  prevailed,  because  they  relied 
upon  the  Lord  God  of  their  fathers."  2  Chron.  xiii,  15-18.  Although 
Jeroboam  survived  Abijah,  he  died  soon  after  this  event,  and  was 
succeeded  by  his  son  ^adab. 

This  king  appears  to  have  inherited  his  father's  bad  qualities, 
without  his  capacity.  "  He  did  evil  in  the  sight  of  the  Lord,  and 
walked  in  the  way  of  his  father."  1  Kings  xv,  26.  In  the  second 
year  of  his  reign,  he  assembled  his  army,  and  laid  siege  to  Gibbe- 
thon,  a  town  in  the  tribe  of  Dan,  which  appears  at  this  time  to  have 
been  in  possession  of  the  Philistines.  As  this  place  had  been  occu- 
pied by  Levites,  it  is  probable,  when  the  sacred  tribe  left  the  king- 
dom of  Israel  on  account  of  the  idolatry  of  Jeroboam,  that  the  Phi- 
listines in  the  immediate  neighborhood  took  possession  of  the  aban- 
doned city  ;  and  the  object  of  Nadab,  in  this  expedition,  was  to  dis- 
possess them.  Whilst  thus  occupied,  he  was  slain  by  one  of  his 
soldiers,  Baasha,  a  man  of  Issachar,  who  immediately  assumed  the 
government ;  and,  to  make  himself  secure  in  its  possession,  cut  off 
every  member  of  the  family  of  Jeroboam ;  thus  fulfilling  the  word  of 
the  Lord  by  the  prophet  Ahijah. 

Baasha  continued  both  the  sinful  policy  of  his  predecessors,  and 
the  war  with  Judah.  In  the  latter  he  must  have  been  eminently 
successful ;  for,  although  we  are  at  once  simply  told  that  "  Baasha 
king  of  Israel  went  up  against  Judah,  and  built  Ramah,  that  he 
might  not  suffer  any  to  go  out  or  come  in  to  Asa  king  of  Judah ;" 
(1  Kings  XV,  17  ;)  it  must  be  evident  that  this  could  not  have  been 
done,  unless  Israel  had  repaired  the  consequences  of  the  defeat  suf- 
fered from  Asa,  and  completely  mastered  the  army  of  Judah  in  the 
field.  The  site  of  Ramah  has  been  identified  by  Dr.  Robinson 
(Bib.  Res.,  vol.  ii,  p.  ol5)*as  being  about  five  miles  north  of  Jeru- 
salem, and  about  half  way  from  that  capital  to  Bethel.  This  latter 
city  must  therefore  have  been  first  recovered,  and  the  king  of  Israel 
have  felt  confident  of  his  superior  strength,  or  he  would  not  have 
attempted  to  establish  a  fortified  post  in  the  immediate  vicinity  of 
the  capital  of  Judah,  and  thus  virtually  to  blockade  it  on  the  north. 
Nor  did  Baasha  miscalculate  his  power ;  for  the  utmost  eiForts  of 
Judah  could  not  prevent  the  gradual  progress  of  the  threatened  evil. 
In  this  extremity  Asa  had  recourse  to  the  fatal  policy  of  subsidizing 
a  foreign  power  to  act  against  his  Hebrew  brethren.  In  consequence 
of  this  arrangement,  the  king  of  Syria  marched  an  army  into  the 
north  part  of  the  kingdom  of  Israel,  and  so  extensively  ravaged 


THE   HEBREW   PEOPLE.  277 

Manasseh  and  Naphtali,  that  Baaslia  was  obliged  to  abandon  his 
inroad  on  Judah,  to  defend  his  own  dominions.  Prior  to  this,  the 
royal  residence  of  the  kings  of  Israel  had  been  removed  from  Sichem 
to  Tirzah,  Avhere  Baasha  kept  his  court. 

But,  notwithstanding  the  continuance  of  idolatry  by  the  king  and 
people  of  Israel,  Jehovah  still  attested  not  only  his  being  and  provi- 
dence, but  also  his  special  interest  in  the  seed  of  Jacob.  And  as 
Jeroboam  had  been  fully  warned  before  the  ruin  of  his  family,  so 
the  new  dynasty  is  visited  in  a  similar  manner.  This  divine  mis- 
sion is  performed  by  Jehu  the  son  of  Hanani,  who,  by  the  word  of 
the  Lord,  reminds  Baasha  of  his  humble  origin,  and  providential 
elevation,  and  of  the  fearful  fact,  that  he  had,  notwithstanding,  per- 
sisted in  the  wicked  way  of  the  family,  whose  judicial  destruction 
gave  him  his  crown.  This  conviction  of  sin  is  followed  by  a  suitable 
threatening  of  punishment.  Baasha  was  informed,  in  terrible  terms, 
that  as  he  had  resembled  Jeroboam  in  iniquity,  so  he  should  be  like 
him  in  punishment, — that  his  children  and  his  race  should  miserably 
perish.  No  cheering  word  speaks  of  penitence  or  prayer.  Baasha 
died,  and  Elah  his  son  reigned  in  his  stead. 

We  know  nothing  of  the  acts  of  this  king.  From  the  manner  in 
which  his  death  is  given,  it  is  probable  that  he  did  nothing  worthy 
of  being  recorded.  During  a  brief  reign  of  two  years,  Elah  followed 
in  the  wicked  courses  of  his  father ;  and  at  the  end  of  that  time,  "  as 
he  was  in  Tirzah,  drinking  himself  drunk  in  the  house  of  Arza, 
steward  of  his  house  in  Tirzah,  Zimri  smote  him,  and  killed  him." 
1  Kings  xvi,  9,  10.  The  assassin,  Avho  was  a  person  of  some  dis- 
tinction, having  the  command  of  one-half  of  the  chariots  of  the  king 
of  Israel,  instantly  attempted  to  step  into  the  vacant  throne ;  and  it 
appears  that  the  capital  submitted  to  his  sway.  But  while  the 
usurper  was  occupied  in  destroying,  not  only  the  whole  family  of  the 
late  king,  but  also  all  his  kinsfolk  and  friends,  thereby  fully  verify- 
ing the  word  spoken  by  the  prophet ;  the  army,  still  encamped  before 
Gibbethon,  hearing  what  had  taken  place,  appointed  Omri,  the  cap- 
tain of  the  host,  to  be  king.  This  officer,  eager  to  secure  the  high 
dignity  which  the  suffrages  of  the  army  had  given  him,  abandoned 
Gibbethon,  and  marched  with  his  troops  to  the  capital.  Zimri  had 
no  force  to  meet  his  rival  in  the  field,  nor  could  he  prevent  Tirzah 
from  being  taken ;  but  when  he  saw  his  hope  gone,  and  the  palace 
closely  invested,  he  set  fire  to  the  royal  residence,  and  perished  in 
the  conflagration.  His  brief  and  troubled  reign  of  seven  days,  so 
closely  followed  by  his  miserable  death,  led  to  the  formation  of  the 
spirited  proverb,  "  Had  Zimri  peace,  who  slew  his  master?"  2  Kings 
ix,  31. 


278  THE  HEBREW   PEOPLE. 

But  the  death  of  Zimri  did  not  give  his  rival  quiet  possession  of 
the  throne.  The  people,  either  disliking  this  military  chief,  or  indis- 
posed to  submit  the  disposal  of  the  crown  to  a  military  election,  put 
forth  another  candidate  for  power  in  the  person  of  Tibni,  the  son  of 
Ginath.  This  new  rival  produced  a  civil  war,  which,  having  lasted 
five  years,  was  terminated  by  the  death  of  Tibni,  and  the  establish- 
ment of  Omri  in  the  sovereignty  of  Israel.  Yet  the  nation  gained 
nothing  by  these  murders  and  wars.  Omri  earned  to  himself  the 
unenviable  distinction  of  doing  "  worse  than  all  that  were  before 
him."  1  Kings  xvi,  25.  He  continued  to  enforce  the  policy  of  Je- 
roboam, and  even  surpassed  him  in  wickedness.  The  royal  residence 
at  Tirzah  having  been  destroyed,  and  the  city  greatly  injured  in  the 
civil  wars,  Omri  determined  to  build  a  new  palace  and  seat  of  go- 
vernment. For  this  purpose  he  bought  an  elevated  piece  of  ground, 
and  proceeded  to  build  thereon  a  city,  Avhich  he  called  Samaria,  from 
Shemer,  the  former  proprietor  of  the  land.  This  place  rose  rapidly 
into  importance,  and  continued  to  be  the  capital  of  Israel  until  the 
ruin  of  the  kingdom.  (See  Appendix,  note  81.) 

After  having  reigned  twelve  years,  Omri  died,  and  was  succeeded 
by  his  son  Ahab.  It  is  painful  to  narrate  the  continued  declension 
of  this  kingdom,  forming,  as  it  did,  the  larger  portion  of  the  de- 
scendants of  Jacob.  This  king  not  only  followed  in  the  evil  ways 
of  his  father,  but  went  far  beyond  him  and  all  his  predecessors  in 
impiety.  He  married  Jezebel,  a  princess  of  Zidon.  She  possessed 
a  mind  vigorous  and  energetic,  daring  and  passionate ;  whilst  her 
husband  was  the  Aveakest  of  the  kings  of  Israel.  The  inevitable  and 
almost  immediate  consequence  of  this  connection  was  the  decided 
preponderance  of  the  mind  of  the  queen  in  all  the  national  councils. 

Hitherto  the  worship  of  Israel  did  not  professedly  renounce  Je- 
hovah. It  was  wicked,  because  its  locality  and  manner  were  in  vio- 
lation of  the  divine  law ;  it  was  idolatrous,  because  the  golden  calves 
were  approached  with  Divine  honor ;  but,  as  we  have  shown,  this 
scheme  only  proposed  to  worship  Jehovah  in  another  way;  the 
object  was  professedly  the  same.  Now,  however,  all  reserve  and 
limitation  are  removed,  and  Israel  as  a  kingdom  boldly  descends 
into  the  deepest,  darkest  abyss  of  idolatrous  infamy.  The  king, 
under  the  influence  of  Jezebel,  first  tolerated  the  introduction  of 
Phenician  idolatry,  then  estabhshed  it  as  the  religion  of  the  court 
and  kingdom,  and  lastly  persecuted  to  death  those  who  still  adhered 
to  the  service  of  Jehovah.  He  built  a  temple  at  Samaria,  and  erected 
an  image,  and  consecrated  a  grove  to  Baal.  A  multitude  of  priests 
and  prophets  were  maintained,  as  the  working  agency  of  this  impure 
system.     On  one  occasion,  when  but  a  portion  of  this  ministry  is 


THE  HEBREW  PEOPLE.  ^7^ 

referred  to,  we  are  told,  the  prophets  of  Baal,  or  the  sun,  were  four 
hundred  and  fifty  men,  and  the  prophets,  of  the  groves,  or  Astarte, 
four  hundred.  So  energetic  and  industrious  were  Jezebel  and  her 
agents  in  fostering  the  polytheism  of  Zidon,  and  spreading  its  rising 
power  over  every  part  of  the  kingdom  of  Israel !  Hence  it  is  said, 
"  Ahab  did  more  to  provoke  the  Lord  God  of  Israel  to  anger  than  all 
the  kings  of  Israel  that  were  before  him."  1  Kings  xvi,  33. 

Early  in  this  reign,  Hiel,  the  Bethelite,  rebuilt  Jericho,  and  thus 
exposed  himself  to  a  malediction  delivered  by  Joshua,  and  which  the 
inspired  compiler  of  the  Book  of  Kings  assures  us  was  strictly  ful- 
filled. The  exact  accomplishment  of  this  prediction  would  aiFord  a 
remarkable  assertion  of  the  infinite  wisdom  and  power  of  Jehovah, 
of  the  utmost  consequence,  amid  the  idolatry  and  impiety  of  the 
court  and  the  people.  (See  Appendix,  note  82.)  But  Israel  was 
not  left  to  infer  the  authority  of  God  from  this  demonstration  of  his 
truth.  At  this  season  of  fearful  apostasy,  Elijah  was  raised  up  to 
be  a  mighty  witness  for  the  truth,  and  a  means  of  leading  Israel  back 
to  the  knowledge  of  Jehovah. 

The  first  reference  to  this  prophet  which  is  found  in  the  sacred 
narrative  is  abrupt,  if  not  unintelligible.  Immediately  after  the  ac- 
count of  Kiel's  building  of  Jericho  it  is  said,  "  And  Elijah  the  Tish- 
bite,  who  was  of  the  inhabitants  of  Gilead,  said  unto  Ahab,  As  the 
Lord  God  of  Israel  liveth,  before  whom  I  stand,  there  shall  not  be 
dew  nor  rain  these  years,  but  according  to  my  word."  1  Kings  xvii,  1. 
The  Jewish  fathers  pretend  to  remove  this  abruptness,  and  connect 
this  speech  of  Elijah  Avith  the  current  history,  by  supplying  a  por- 
tion of  the  narrative  which  they  allege  has  been  omitted  from  the 
present  text  of  the  sacred  writer.  Immediately  after  the  account 
of  Hiel,  and  the  loss  of  his  sons,  as  narrated  above,  they  add,  "  Eli- 
jah and  Ahab  went  to  comfort  Hiel  in  his  grief,  concerning  his  sons. 
And  Ahab  said  to  Elijah,  Is  it  possible  that  the  curse  of  Joshua,  the 
son  of  Nun,  who  was  only  the  servant  of  Moses,  should  be  fulfilled, 
and  the  curse  of  Moses  our  Teacher  not  be  fulfilled ;  who  said, 
(Deut.  xi,  16,  17,)  'If  ye  turn  aside,  and  serve  other  gods,  and  wor- 
ship them,  then  the  Lord's  wrath  shall  be  kindled  against  you ;  and 
he  will  shut  up  heaven  that  there  be  no  rain  ?'  Now,  all  the  Israel- 
ites serve  other  gods,  and  yet  the  rain  is  not  withheld.  Then  Elijah 
said  unto  Ahab,  As  the  Lord  God  of  Israel  liveth,  before  whom  I 
stand,  there  shall  be  no  rain  nor  dew  these  years,  but  according  to 
my  word."* 

Whatever  may  be  the  value  of  this  traditional  matter,  it  will 

■"  This  paragraph  is  given  by  E.  S.  Jarchi,  the  Jerusalem  aad  Babylonish  Talmuds,  Se- 
der 01am,  Abarbanel,  &c. 


280  THE  HEBREW  TEOPLE. 

scarcely  be  doubted  that  the  fulfillment  of  Joshua's  malediction  was 
likely  to  call  general  attention  to  Divine  prophecy ;  and  it  is  far 
from  improbable  that  the  infidelity  of  that  day  would  endeavor  to 
meet  this  case  with  that  of  other  prophetic  declarations  which  had 
not  been  accomplished.  It  is,  however,  certain,  that  rain  was  sus- 
pended, according  to  the  prayer  of  Elijah ;  and,  from  the  state  of 
the  narrative,  it  seems  as  if  this  event  had  some  connection  with 
the  case  of  Hiel.  This  continued  drought  was  a  terrible  infliction. 
In  the  whole  of  the  Divine  administration  toward  his  people,  we  find 
no  other  instance  of  suffering  thus  intense,  lasting  so  long.  God's 
controversy  with  Israel  must  have  been  great,  to  have  produced  such 
fearful  judgments.  Nor  is  the  cause  concealed.  In  no  other  period 
of  their  history  do  we  find  an  apostasy  so  general,  and  so  fully  de- 
veloped. Not  only  was  the  Phenician  idolatry  established,  but  at 
this  time  the  worship  of  Jehovah  was  prescribed,  and  his  faithful 
servants  hunted  to  death.  So  violent  was  the  persecution,  that 
"  Jezebel  slew  the  prophets  of  the  Lord "  with  such  unrelenting 
malignity,  that,  to  save  them  from  extermination,  a  pious  member 
of  the  royal  household  concealed  a  hundred  of  them  in  two  caves, 
feeding  them  with  bread  and  water.  Yet  so  zealous  and  persever- 
ing were  the  agents  of  the  wicked  queen,  that  this  fact  was  disco- 
vered, and  made  known  to  the  king. 

The  consequences  of  the  drought  Avere  terrible.  Water  soon 
became  scarce,  the  soil  was  dried  up,  and,  as  season  after  season 
passed  away  without  the  customary  weeks  of  harvest,  a  frightful 
famine  devastated  every  part  of  the  country.  So  great  were  the 
privations  occasioned  by  this  infliction,  that  the  distinctions  of  social 
life  were  considerably  weakened,  if  not  destroyed.  We  find  the  king, 
under  the  pressure  of  its  violence,  sending  his  godly  servant  Oba- 
diah  in  one  direction,  whilst  he,  by  himself,  took  another,  in  search  of 
water,  in  the  hope  that  they  might  save  the  horses  and  mules  alive, 
lest  they  should  lose  all  the  beasts.  Dm-ing  the  time  that  the  famine 
was  desolating  the  country,  God  cared  for  his  servant  Elijah.  He 
was  first  sent  to  his  own  land,  where,  by  the  brook  Cherith,  he  was 
miraculously  supplied,  morning  and  evening,  with  bread  and  flesh, 
and  slaked  his  thirst  with  the  water  of  the  brook.  When,  through 
the  effect  of  the  continued  drought,  the  brook  was  dried  up,  he  was 
sent  to  the  house  of  a  poor  widow  at  Zarephath,  near  Zidon,  where 
he  dwelt,  and  was,  with  the  woman  and  her  son,  miraculously  sus- 
tained by  the  unfailing  supply  of  a  barrel  of  meal  and  a  cruse  of  oil. 
Here,  the  widow's  son,  having  died,  was  restored  to  life,  in  answer 
to  the  prayer  of  the  prophet.  The  state  of  the  kingdom  of  Israel  at 
this  period  can  scarcely  be  described.     Here  is  a  great  majority  of 


THE  HEBREW  PEOPLE.  281 

the  Hebrew  people,  heirs  to  the  Abrahamic  covenant,  who,  a  century 
previously,  stood  foremost  among  the  nations  of  the  earth,  for  civiliza- 
tion, arts,  and  martial  power :  yet  see  them  now,  debased,  demoral- 
ized, ruined!  The  malediction  of  Jehovah  rests  upon  the  people ;  the 
ungenial  heavens  frown  upon  the  parched  ground,  and  man  and  beast 
pine  away,  their  spirit  broken,  their  lives  consumed  by  wasting 
want.  But,  dreadful  as  was  the  reverse  in  the  outward  and  temporal 
cu'cumstances  of  Israel,  their  religious  declension  was  still  worse. 
As  far  as  the  eye  of  man  could  discern,  there  was  but  one  prophet 
of  Jehovah  throughout  the  length  and  breadth  of  the  land ;  and  even 
the  Omniscient  Eye  could  find  in  Israel  but  seven  thousand  men 
who  had  not  bowed  the  knee  to  Baal. 

After  this  fatal  drought  had  continued  more  than  three  years,  the 
prophet  Elijah  was  commanded  by  God  to  present  himself  before 
Ahab,  as  a  means  of  terminating  this  infliction.  In  the  way  he  met 
the  faithful  Obadiah,  whom  he  sent  to  Ahab,  to  apprise  him  of  his 
coming.  The  king,  hearing  of  the  approach  of  the  prophet,  went 
out  to  meet  him,  and  addressed  Elijah  with  the  stern  inquiry,  "  Art 
thou  he  that  troubleth  Israel  V"  To  which  the  man  of  God,  with 
equal  spirit,  replied,  "  I  have  not  troubled  Israel ;  but  thou,  and  thy 
father's  house,  in  that  ye  have  forsaken  the  commandments  of  the 
Lord,  and  thou  hast  followed  Baalim ;"  adding  a  request  that  he 
would  summon  a  general  convocation  of  the  people,  with  the  pro- 
phets of  Baal  and  the  groves,  to  meet  at  Mount  Carmel.  1  Kings 
xviii,  17-19.  When  this  assembly  was  convened,  Elijah  addi-essed 
the  people,  asking  them  why  as  a  nation  they  were  divided  and  un- 
certain in  opinion  respecting  the  worship  of  God.  "How  long," 
said  he,  "  halt  ye  between  two  opinions  ?  If  the  Lord  be  God,  follow 
him:  but  if  Baal,  then  follow  him."  Verse  21.  The  people  made 
no  answer.  Writhing  under  the  effects  of  the  terrible  famine,  they 
dared  not  openly  reject  Jehovah :  while,  in  the  presence  of  the  king 
and  his  host  of  prophets,  they  could  not  denounce  Baal :  so  they 
"  answered  him  not  a  word."  To  determine  the  great  question  at 
issue,  Elijah  then  proposed  that  two  sacrifices  should  be  prepared  in 
the  usual  manner,  but  that,  instead  of  applying  fire  to  the  offering, 
each  party  should  make  supplication  to  their  God,  and  the  God 
which  answered  by  sending  fire  to  consume  the  sacrifice  was  to  be 
acknowledged  as  the  Almighty  Lord;  and,  presenting  himself  as 
the  only  prophet  of  Jehovah,  he  challenged  the  numerous  prophets 
of  Baal  to  test  the  divinity  of  their  master  by  this  means.  The 
people  heartily  approved  this  proposal.  It  saved  them  from  all  re- 
sponsibility :  Avhilst  it  called  for  no  exercise  of  faith  on  their  part,  it 
exposed  them  to  no  risk.     Nor  could  the  prophets  of  Baal  object. 


282  THE   HEBREW  PEOPLE. 

They  worshiped  the  sun,  who  was  regarded  by  them  as  the  active 
principle  of  heat :  fire  was  his  element.  The  personification  of  their 
deity  was  even  now  rising  high  in  the  heavens,  throwing  his  burning 
rays  through  a  cloudless  sky.  To  them,  if  they  really  believed  the 
doctrines  which  they  taught,  the  opportunity  for  exalting  Baal  was 
a  most  favorable  one ;  and  they  appear  to  have  entered  upon  their 
task  with  great  alacrity.  The  sacred  historian  relates  the  whole 
case  minutely,  and  with  great  eifect.  Having  prepared  the  sacrifice, 
the  multitude  of  priests  cried  in  earnest  prayer  until  noon,  without 
receiving  any  answer;  but  although  harassed  by  the  severe  sar- 
casms of  Elijah,  they  continued  their  vain,  but  frantic  orgies  until 
evening.  Elijah  now  enters  upon  his  work.  He  builds  an  altar  of 
twelve  stones,  to  indicate  the  rehgious  unity  of  the  Hebrew  people ; 
prepares  the  sacrifice,  and  takes  extraordinary  precaution  against  all 
fraud,  by  making  a  trench  round  the  altar,  and  pouring  water  upon 
the  sacrifice,  until  it,  with  the  wood  and  the  altar,  was  completely 
drenched,  and  even  the  trench  filled  with  water.  He  then  came 
near,  and  poured  out  his  heart  in  a  brief,  but  most  earnest  prayer  to 
Jehovah.  This  petition  was  immediately  ansAvered :  fire  fell  from 
heaven,  "  and  consumed  the  burnt  sacrifice,  and  the  wood,  and  the 
stones,  and  the  dust,  and  licked  up  the  water  that  Avas  in  the  trench." 
Verse  38.  The  people,  astonished  and  alarmed  at  this  sublime 
display  of  Divine  power,  threw  themselves  on  the  ground,  ex- 
claiming, in  the  deep  feeling  of  a  renovated  faith,  "  The  Lord,  he  is 
the  God ;  the  Lord,  he  is  the  God."  Verse  39. 

The  triumph  of  the  truth  was  complete.  The  priests  of  Baal  had 
utterly  failed  to  show  the  existence  or  power  of  their  pretended 
deity.  Everything  that  the  most  cruel  rites  could  effect,  that  the 
most  persevering  devotedness  could  perform,  had  been  done ;  but  in 
vain :  wliile  Jehovah  at  once  heard,  and  gloriously  answered,  the 
prayer  of  his  servant,  and  attested  the  verity  of  his  word,  and  the 
glory  of  his  power.  Elijah  then  charged  the  people  to  prevent  the 
escape  of  the  prophets  of  Baal,  who  had  been  so  clearly  convicted 
of  deceiving  the  nation :  so  they  took  them  down  to  the  brook  Ki- 
slion,  where,  at  the  command  of  the  prophet,  they  were  all  slain.  It 
does  not  appear  that  Ahab  was  concerned  in  this  transaction.  Eli- 
jah appealed  to  the  people,  who,  under  the  impression  of  the  recent 
miracle,  obeyed  his  commands ;  while  the  king  was  too  awe-stricken 
to  interfere.  Immediately  after  this  execution,  Elijah  announced  to 
Ahab  the  approach  of  the  much- desired  rain ;  and  as  the  king  went 
to  refresh  himself  for  his  journey,  the  prophet  proceeded  to  the  top 
of  Carmel,  to  engage  in  earnest  prayer :  while  thus  employed,  a 
cloud,  about  the  size  of  a  man's  hand,  rising  out  of  the  sea,  confirmed 


THE   HEBREW  PEOPLE.  283 

the  promise,  and  shortly  after  the  heavens  were  black  with  clouds, 
and  there  was  an  abundant  rain. 

The  miracle  of  Carmel,  although  it  produced  temporary  conviction, 
and  confounded  the  supporters  of  idolatry,  neither  made  all  the  peo- 
ple sensible  of  their  wickedness,  nor  restored  them  to  the  love  of 
the  truth.  There  was,  consequently,  no  united  effort  made  to  up- 
hold the  authority  of  Jehovah,  and  to  bring  the  nation  to  worship 
him.  But  if  those  who  had  seen  such  a  glorious  display  of  the 
power  of  Jehovah  were  timid  and  faithless,  Jezebel,  incensed  almost 
to  madness  by  recent  events,  put  forth  tenfold  energy  in  support  of 
her  foul  idolatry.  On  hearing  of  the  execution  of  the  prophets  of 
Baal,  she  fiercely  swore  that  Elijah,  by  the  next  day,  should  be  "  as 
one  of  them."  To  avoid  this  fate,  the  prophet  fled,  first  into  the 
land  of  Judah,  thence  into  the  wilderness  of  Arabia,  where,  obtain- 
ing special  sustenance  and  strength  through  angelic  agency,  he  pro- 
ceeded on  his  way,  and  finally  reached  Horeb,  the  mount  of  God. 
Here  he  received  special  revelations  from  God,  relating  to  his  own 
conduct,  and  the  state  of  religion  in  the  kingdom  of  Israel.  These 
were  required  by  the  very  depressed  state  of  the  prophet's  mind. 
He  had  been  zealous  for  the  Lord  of  hosts,  had  been  a  messenger 
from  Jehovah  to  his  erring  people ;  yet,  notwithstanding  the  mar- 
velous revelations  of  judgment  and  mercy,  wisdom  and  power,  which 
had  been  displayed,  it  was  even  now  Elijah's  firm  conviction  that  he 
alone  remained  faithful  to  the  Lord ;  and  his  spirit,  which  had  braved 
the  wrath  of  the  king,  and  the  opposition  of  an  idolatrous  hierarchy 
and  nation,  sunk  under  the  impression  that  the  cause  of  God  was 
lost  in  Israel.  The  repeated  exclamation,  "  I,  even  I  only,  am  left," 
speaks  volumes  as  to  the  ruin  of  his  hopes.  1  Kings  xix,  10-14.  • 
This  impression  was  indeed  corrected ;  but  not  in  a  manner  calcu- 
lated to  afford  much  consolation,  or  to  excite  any  high  hope  for  the 
future ;  he  was,  indeed,  assured  that,  as  a  worshiper  of  Jehovah,  he 
was  not  alone  in  Israel.  For,  saith  the  Lord,  "  Yet  I  have  left  me 
seven  thousand  in  Israel."  Verse  18.  After  the  famine  and  the  de- 
liverance, the  miracles  of  Carmel,  and  the  destruction  of  the  false 
prophets ;  after  all  that  Jehovah  had  done  to  assert  his  supremacy, 
and  to  put  idolatry  to  shame  ;  but  seven  thousand  out  of  a  nation 
who  had  not  bowed  to  Baal,  and  kissed  him !  Can  we  wonder  that 
Elijah  should  despair? 

But  the  prophet  was  commanded  to  proceed  again  toward  Israel 
by  the  way  of  Damascus,  and  to  anoint  Hazael  as  future  king  of  Sy- 
ria, Jehu  to  succeed  to  the  throne  of  Israel,  and  Elisha  to  follow 
himself  as  prophet  of  the  Lord.  All  these  appointments  had  for 
their  object  the  destruction  of  idolatry,  or  the  punishment  of  its 


284  THE  HEBREW  PEOPLE. 

promoters.  A  short  season  of  national  prosperity  appears  to  have 
followed  the  drought  and  the  famine,  as  if  Jehovah  designed  to  try 
the  eifect  of  alternate  chastisement  and  blessing  on  the  mind  of  his 
rebellious  people.  This  improved  state  of  things  was,  hoAvever,  soon 
terminated  by  an  invasion  of  the  country.  Benhadad,  king  of  Syria, 
(whose  capital  at  that  time  was  Damascus,)  having  formed  a  con- 
federacy with  thirty-two  other  kings,  marched  an  immense  army 
into  the  land  of  Israel,  for  the  purpose  of  laying  siege  to  Samaria. 
Secure  of  success  in  his  own  estimation,  from  the  abundance  of  pre- 
paration, he  sent  to  Ahab,  claiming  a  right  to  all  his  wealth,  his 
wives,  and  his  children,  and  all  that  he  had.  The  king  of  Israel, 
alarmed  at  his  great  power,  consented  at  once  to  acknowledge  him- 
self a  vassal  of  Benhadad,  and  to  hold  his  crown  and  country,  family 
and  property,  by  the  sufferance  of  the  king  of  Syria.  But  the  proud 
sovereign,  not  satisfied  with  this  verbal  submission,  sent  again  to 
demand  that  his  servants  might  search  through  the  house  of  the 
king,  and  the  houses  of  all  his  servants,  and  that  they  might  take 
away  whatsoever  they  chose  of  his  people  or  his  property.  This 
demand  Ahab,  by  advice  of  his  council,  refused.  The  haughty  Sy- 
rian then  determined  on  vengeance,  declaring  that  his  host  was  so 
numerous,  as  to  be  able  to  take  up  all  the  dust  of  Samaria  in 
their  hands ;  to  which  Ahab  replied  in  terms  so  just  and  forcible, 
that  they  have  become  an  everlasting  proverb :  "  Let  not  him  that 
girdeth  on  his  harness  boast  himself  as  he  that  putteth  it  off." 
1  Kings  XX,  11. 

To  prove  still  further  the  effect  of  merciful  interposition  on  this 
generally  apostate  people,  a  prophet  of  the  Lord  was  sent  to  Ahab 
in  this  extremity,  and  said,  "  Thus  saith  the  Lord,  Hast  thou  seen 
all  this  great  multitude  ?  behold,  I  will  deliver  it  into  thine  hand 
this  day ;  and  thou  shalt  know  that  I  am  the  Lord.  And  Ahab 
said.  By  whom?  And  he  said.  Even  by  the  young  men  of  the 
princes  of  the  provinces.  Then  he  said.  Who  shall  order  the  battle  ? 
And  he  answered,  Thou."  Verses  13,  14.  The  case  was  sufficiently 
urgent,  and  Ahab  had  seen  enough  of  the  manifested  power  of  Jeho- 
vah to  be  obedient  to  this  teaching.  He  selected  the  princes  of  the 
provinces,  two  hundred  and  thirty-two  men,  and  ordered  seven  thou- 
sand soldiers  to  follow  them.  They  went  out  at  noon,  Avhcn  the 
Syrians  were  indulging  in  dissipation  and  security;  and  this  little 
band  attacked  the  host  of  Syria,  which,  thrown  into  disorder,  fled. 
The  army  of  Israel  pursued  them.  Benhadad,  himself  foremost 
in  the  disgraceful  flight,  reached  his  own  border,  with  those  of  his 
army  who  had  escaped  the  great  slaughter  which  took  place  during 
the  rout. 


THE  HEBREW  PEOPLE.  285 

After  this  deliverance,  the  same  prophet  who  had  foretold  it,  and 
the  means  by  Avhich  it  should  be  effected,  came  again  to  Ahab,  and 
charged  him  to  strengthen  himself,  for  that  the  invasion  would  be 
repeated  the  following  year.  This,  too,  was  verified;  and  Ahab, 
again  instructed  by  a  "  man  of  God,"  not  only  routed  his  foes  with 
a  great  slaughter,  but  took  Benhadad  prisoner.  He,  however,  treated 
him  with  much  kindness ;  and,  having  extorted  a  promise  that  all 
the  cities  Avhich  had  been  taken  from  Israel  should  be  restored,  he 
sent  him  away  in  peace.  Immediately  after  this  event,  one  of  the 
sons  of  the  prophets  assured  Ahab  from  the  Lord,  that,  as  he  had 
allowed  the  king  of  Syria  thus  to  escape,  his  life  should  be  forfeited 
as  a  penalty,  and  the  life  of  his  people  instead  of  that  of  the  liberated 
Syrians.  The  manner  in  wiiich  this  address  was  given  added 
great  weight  to  the  sad  tidings  ;  so  that  the  king  of  Israel  "  went  to 
his  house  heavy  and  displeased."  Verse  43.  It  is  astonishing  to 
find  men  of  learning  and  religion  speak  of  this  thi-eatening  as  if  it 
arose  out  of  "  the  spirit  of  the  age ;"  when,  from  the  whole  case,  it 
is  so  evident  that  the  lenity  of  Ahab  was  not  only  extravagant  and 
misplaced,  but  clearly  indicated  a  favorable  disposition  toward  ido- 
latry in  the  mind  of  the  king. 

Yet  all  this  was  insufiicient  to  produce,  either  in  the  sovereign  or 
the  people,  a  reverence  for  Jehovah,  or  a  respect  for  his  laws.  Soon 
afterward  we  hear  that  Ahab  much  wished  to  purchase  a  vineyard, 
which  stood  close  to  his  palace  at  Jezreel.  But  Naboth,  the  owner, 
would  not  consent  to  sell  his  inheritance.  The  proud  monarch  took 
this  refusal  as  such  an  indignity,  that  he  grieved  much,  and  would 
not  eat.  Jezebel,  however,  having  understood  the  cause  of  his  grief, 
immediately  promised  him  possession  of  the  desired  spot.  Accord-  • 
ingly,  she  procured  suborned  witnesses,  who  charged  Naboth  with 
treason  and  blasphemy,  for  which  he  was  immediately  put  to  death. 
Jezebel  then  invited  her  husband  to  gratify  his  desire,  seeing  Na- 
both was  dead.  Ahab,  who  could  not  but  be  privy  to  the  guilt  of 
these  transactions,  gladly  went  to  take  possession  of  his  prey.  Here, 
however,  he  had  another  proof  that  Jehovah  is  the  God  of  all  the 
earth.  Whilst  intent  upon  his  new  acquisition,  the  eyes  of  Elijah 
rested  upon  him ;  his  voice  of  thunder  sank  into  his  heart,  while  he 
said,  "  Hast  thou  killed,  and  also  taken  possession  ?  In  the  place 
where  dogs  licked  the  blood  of  Naboth  shall  dogs  lick  thy  blood, 
even  thine;"  adding,  to  complete  the  denunciation,  "The  dogs  shall 
eat  Jezebel  by  the  wall  of  Jezreel."  1  Kings  xxi,  19,  23.  These 
terrible  predictions  greatly  troubled  Ahab.  He  had,  on  many  pre- 
vious occasions,  seen  the  word  of  the  Lord  abundantly  verified ;  and 
he  now  trembled  at  the  prospect  of  having  immediately  to  endure 


2S6  THE  HEBREW  PEOPLE. 

the  punishment  ^yhich  he  so  richly  merited.  These  alarming  appre- 
hensions seem  to  have  led  him  to  some  measure  of  godly  repentance. 
He  humbled  himself,  "  rent  his  clothes,  and  put  sackcloth  upon  his 
flesh,  and  fasted,  and  lay  in  sackcloth,  and  went  softly."  Verse  27. 
Because  of  these  manifestations  of  humility,  the  infliction  of  the  evil 
was  graciously  deferred. 

Notwithstanding  the  extravagant  kindness  which  Ahab  had  showed 
to  Benhadad,  the  Syrian  king,  when  safely  returned  to  his  own 
country,  refused  to  comply  with  the  conditions  which  he  had  so  so- 
lemnly promised  to  perform.  The  towns  previously  taken  from 
Israel  by  the  Syrians  were  not  restored.  This  produced  a  renewal 
of  hostilities,  which  continued  three  years. 

In  the  third  year  of  this  war,  Jehoshaphat  king  of  Judah  came 
down  to  Samaria  to  visit  the  king  of  Israel.  The  asperity  formerly 
existing  between  the  two  kingdoms  appears  by  this  time  to  have 
passed  away,  and  a  good  understanding  and  feeling  to  have  been 
produced.  Dming  this  visit,  Ahab  pointed  out  to  Jehoshaphat  the 
unjust  retention  of  Ramoth-gilead  by  the  king  of  Syria,  and  soli- 
cited his  aid  in  recovering  it.  Jehoshaphat  at  once  agreed  to  join 
him,  but  proposed  inquiring  of  the  Lord  respecting  the  enterprise. 
Ahab  called  together  his  prophets,  four  hundred  in  number,  who  all 
predicted  a  favorable  issue  to  the  undertaking.  But  Jehoshaphat 
was  not  satisfied ;  inquiring,  "  Is  there  not  here  a  prophet  of  the  Lord 
besides,  that  we  might  inquire  of  him  ?  And  the  king  of  Israel  said 
irnto  Jehoshaphat,  There  is  yet  one  man,  Micaiah  the  son  of  Imlah, 
by  whom  we  may  inquire  of  the  Lord :  but  I  hate  him  ;  for  he  doth 
not  prophesy  good  concerning  me,  but  evil."*  1  Kings  xxii,  7,  8. 
At  the  request  of  the  king  of  Judah,  however,  he  was  sent  for ;  and 
he  predicted  a  most  disastrous  issue  of  the  expedition.  jMany  con- 
flicting opinions  have  been  formed  of  this  singular  history.  It  ap- 
pears, however,  very  probable,  that  the  fom-  hundred  prophets  were 
the  idolatrous  ministers  of  Ahab,  now  presented  as  pretended  pro- 
phets of  the  Lord,  but  engaged  to  carry  out  the  king's  views.  This 
may  be  gathered  from  the  fact,  that  Micaiah  calls  them  Ahab's 
prophets,  (verse  23 ;)  and  the  messengers  sent  to  call  Micaiah 
charged  him  to  speak  that  tuhich  was  good,  (verse  13 ;)  that  is, 
which  was  agreeable  to  the  royal  ear.  The  true  character  of  these 
prophets  is  further  indicated  by  the  parable  in  which  jMicaiah  de- 
scribes them  to  be  actuated  by  a  lying  spirit. 

The  most  remarkable  part  of  the  case  is,  that,  after  this  warning, 
the  pious  king  of  Judah  should  still  consent  to  take  a  part  in  the 
enterprise.     This  may,  however,  be  in  some  measure  accounted  for, 

'-'  How  similar  is  the  case  described  ip.  tlie  Iliad,  book  i,  line  106 ! 


THE  HEBREW  PEOPLE.  287 

by  an  intermarriage  which  had  taken  place  between  the  families ; 
Jehoram,  the  son  of  Jehoshaphat,  having  married  Athaliah,  daughter 
of  Ahab.  The  expedition  was  accordingly  undertaken  and  defeated. 
Ahab  .having  been  killed  in  the  conflict,  the  blood  was  washed  from 
his  chai'iot  in  the  pool  of  Samaria,  where  the  dogs  licked  it  up,  as 
predicted  by  Elijah.  Ahaziah  succeeded  to  the  throne  of  his  father 
Ahab.  This  sovereign,  while  he  continued  to  support  the  idolatry 
of  Jezebel,  with  a  wicked  zeal  worthy  of  his  parentage,  also  con- 
tinued to  cultivate  friendly  relations  with  Judah.  In  conjunction 
with  Jehoshaphat,  he  projected  the  restoration  of  the  maritime  traffic 
to  Ophir,  which  had  been  found  so  lucrative  in  the  days  of  Solomon. 
A  prophet  of  Jehovah,  however,  denounced  this  wicked  alliance  to 
the  king  of  Judah,  and  predicted  the  failure  of  the  scheme.  This 
prediction  was  fulfilled :  for,  although  the  confederate  kings  made 
great  efforts  to  equip  a  navy,  the  vessels  never  proceeded  on  the 
voyage,  but  were  wrecked  before  they  cleared  out  of  the  port.  2  Chron. 
XX,  35-37. 

Ahaziah  did  not  long  survive  this  fruitless  attempt.  He  fell  through 
a  lattice  from  an  upper  chamber  of  his  palace,  in  Samaria,  and  was 
greatly  injured  by  the  fall.  In  this  extremity,  he  sent  to  inquire  of 
the  oracle  of  Beelzebub,  the  god  of  Ekron,  whether  he  should  re- 
cover. But,  at  the  word  of  the  Lord,  Elijah  interposed  himself 
before  the  messenger  in  his  way ;  and,  having  boldly  reproved  the 
king  for  seeking  information  from  a  Heathen  temple,  he  declared 
that  he  should  surely  die  ;  a  threatening  which  was  shortly  after  ac- 
complished ;  and  Jehoram,  his  brother,  reigned  in  his  stead. 

Soon  after  the  accession  of  this  prince,  we  find  him,  in  conjunc- 
tion with  the  kings  of  J  udah  and  Edom,  engaged  in  an  expedition 
against  the  Moabites.  In  this  war,  it  appears  that  Elisha  first 
actually  entered  upon  the  prophetic  ofiice.  Elijah  had  been  glori- 
ously translated  to  heaven ;  and  the  son  of  Shaphat,  according  to 
his  earnest  desire,  had  caught  his  mantle  and  his  spirit.  He  accom- 
panied this  expedition;  and  when,  by  great  mismanagement,  the 
confederate  army  was  on  the  point  of  perishing  for  want  of  water, 
he  procured  them  a  miraculous  supply,  which  was  also  the  means 
of  their  obtaining  a  complete  victory  over  the  Moabites. 

The  fame  of  Elisha  as  a  prophet  and  worker  of  miracles  grew  ra- 
pidly. He  healed  the  waters  at  Jericho,  when  found  of  very  dele- 
terious quality ;  multiplied  the  distressed  widow's  oil ;  restored  to 
life  the  child  of  theShunammite;  destroyed  the  poisonous  quahty  of 
certain  noxious  herbs ;  and  fed  a  hundred  men  on  twenty  loaves. 
Such  miraculous  powers  soon  spread  his  fame  to  all  sm-rounding 
countries.     The  king  of  Syria,  hearing  of  it,  sent  his  favorite  gene- 


288  THE  HEBREW  PEOPLE. 

ral,  Naaman,  to  the  king  of  Israel,  that  he  might  be  healed  of  his 
leprosy ;  and,  notwithstanding  the  dismay  with  which  this  strange 
application  inspired  the  king  of  Israel,  Ehsha  complied  with  the  re- 
quest, and  sent  the  leper  back  perfectly  healed. 

Nor  was  the  power  of  the  prophet  confined  to  these  private  cases. 
The  king  of  Israel  having  commenced  or  renewed  the  war  with  Sy- 
ria, Elisha  unveiled  all  the  movements  of  the  enemy,  so  that  the 
counsels  of  Benhadad  were  as  Avell  known  in  the  palace  of  Samaria 
as  in  that  of  Syria.  Enraged  at  having  his  plans  thus  exposed,  and 
being  well  aware  of  the  agency  by  which  it  was  done,  the  Syrian 
king  determined  to  destroy  the  prophet ;  and  for  this  purpose  sent 
a  body  of  troops  to  invest  Dothan,  where  he  then  was.  This  was 
done  so  effectually,  that  all  merely  human  hope  of  escape  was  cut 
off.  But,  in  answer  to  the  prayer  of  Elisha,  in  the  morning  his  ser- 
vant saw  the  mountain  covered  with  "  horses  and  chariots  of  fire." 
2  Kings  vi,  17.  Then  Elisha  smote  the  Syrians  with  blindness, 
and  led  them  into  the  midst  of  Samaria,  where  they  were  restored 
to  sight.  After  showing  them  that  they  were  completely  at  the 
mercy  of  Israel,  he  gave  them  refreshment,  and  sent  them  away. 

Finding  all  other  measures  unavailing,  Benhadad  assembled  an 
immense  army,  and  laid  siege  to  Samaria.  The  king  of  Israel  dared 
not  to  meet  him  in  the  field :  and  the  defenses  of  the  capital  were  so 
strong,  that  the  city  could  not  be  taken  by  assault.  But  no  sufficient 
magazine  of  provisions,  independent  of  the  surrounding  country, 
had  been  provided.  Famine,  therefore,  soon  became  more  terrible 
than  the  sword.  The  sacred  narrative  gives  a  fearfully  vivid  picture 
of  the  sufferings  endured  by  the  inhabitants  of  the  city  during  this 
siege.  An  ass's  head  was  sold  for  fourscore  pieces  of  silver,  about 
£2.  9^.  What,  then,  must  have  been  the  value  of  the  whole  of  the 
animal !  How  does  the  enormous  price  of  this  most  loathsome  flesh 
prove  the  intensity  of  public  Avant !  Again :  the  fourth  part  of  a  cab 
of  doves'  dung  was  sold  for  five  pieces  of  silver.  The  reader  will 
scarcely  require  to  be  informed  that  the  term  which  our  translators 
have  rendered  "doves'  dung,"  is,  by  the  best  biblical  critics,  sup- 
posed to  mean  a  kind  of  pulse,  a  half  pint  of  wliich  was  worth  about 
thi-ee  shillings.  But  these  proofs  of  scarcity  sink  into  insignificance. 
when  we  read  of  the  horrible  appeal  made  to  the  king,  as,  passing 
upon  the  wall,  he  surveyed  the  power  of  the  enemy  without,  and  the 
sufferings  of  his  people  within,  the  city.  "  There  cried  a  woman  unto 
him,  saying.  Help,  my  lord,  0  king.  And  the  king  said  unto  her. 
What  aileth  thee?  And  she  answered,  This  woman  said  unto  me, 
Give  thy  son,  that  we  may  eat  him  to-day,  and  we  will  eat  my  son 
to-morrow.     So  we  boiled  my  son,  and  did  eat  him :  and  I  said  unto 


THE   HEBREW   PEOPLE.  289 

her  on  the  next  day,  Give  thy  son,  that  we  may  eat  him:  and  she 
hath  hid  her  son."  Verses  2G,  28,  29.  The  already  afflicted  monarch 
was  overwhelmed  with  grief  at  this  shocking  recital:  he  rent  his 
clothes,  and  thus  showed  that  he  had  sackcloth  on  his  flesh.  This 
climax  of  agony  led  the  king  to  a  detemination,  which  will  appear, 
at  the  present  time,  most  extravagant  and  unreasonable.  His  de- 
clared resolve  was,  to  take  off  the  head  of  Elisha  that  very  day.  It 
has  from  hence  been  generally  supposed,  that  the  king  attributed  these 
evils  to  the  influence  of  the  prophet.  But  this  is  far  from  being  evi- 
dent. It  is  much  more  likely  that  he  thought  the  prophet  had  suffi- 
cient power  with  God  to  procure  some  deliverance,  or  alleviation  of 
the  misery,  but  that  he  would  not. 

Elisha  was,  by  Divine  inspiration,  made  aware  of  the  danger ;  and 
when  the  messenger  of  death  arrived  at  the  door  of  the  house  where 
he  was,  he  found  means  to  detain  him  there  until  the  king,  who  fol- 
lowed him,  also  arrived.  Elisha  then  declared,  by  the  word  of  the 
Lord,  that  that  day  should  terminate  these  terrible  sufferings ;  that 
on  the  morrow  provision  should  be  so  abundant,  that  a  seah  (about 
two  gallons  and  a  half)  of  fine  flour  should  be  sold  for  a  shekel,  (about 
two  shillings  and  four-pence,)  and  two  seahs  of  barley  for  a  shekel, 
in  the  gate  of  Samaria.  2  Kings  vii,  1.  This  intelligence  seemed 
so  incredible,  that  the  ofiicer  who  accompanied  the  king  intimated 
his  opinion  that  it  could  not  be,  unless  the  Lord  would  make  win- 
dows in  heaven,  and  rain  flour  from  thence.  The  prophet  iterated 
the  prediction;  adding  that,  although  this  man  should  see  it,  he 
should  not  eat  of  it. 

On  that  day  the  Lord  so  aflfrighted  the  Syrians  with  supernatural 
noises,  resembling  those  made  by  the  rapid  march  of  a  gi'eat  army, 
and  filled  them  with  such  unaccountable  consternation,  that  they  with 
one  consent  abandoned  their  camp,  and  fled.  Being  fully  persuaded 
that  a  host  of  Hittites  or  Egyptians  had  been  procured  to  aid  Israel, 
they  did  not  stay  to  strike  their  tents,  or  even  to  take  their  property 
or  provision ;  but  fled  in  the  greatest  haste,  until  they  had  crossed 
the  Jordan.  Still  the  famished  inhabitants  of  the  city  saw  no  signs 
of  relief;  until  four  lepers,  who  were  shut  without  the  gate,  and 
nearly  perishing  with  hunger,  determined,  in  the  twilight  of  the  even- 
ing, to  venture  into  the  Syrian  camp,  which  they  found  entirely  aban- 
doned by  the  army,  but  replete  with  provisions  and  articles  of  luxury. 
Having  amply  provided  for  themselves,  they  conveyed  the  intelligence 
to  the  porter  at  the  gate  of  the  city,  and  he  to  the  king.  Jehoram 
arose  in  the  night,  and,  as  was  very  natural,  supposed  that  the  aban- 
donment of  the  camp  was  a  stratagem  to  draw  out  the  inhabitants 
of  the  town  that  they  might  be  destroyed.    A  few  horsemen  were 

19 


290  THE  HEBREW  PEOPLE. 

therefore  sent  to  reconnoitre;  and  their  testimony  established  the 
joyful  fact,  that  the  siege  was  raised,  and  the  whole  Syrian  camp, 
with  its  furniture  and  provision,  abandoned.  The  people,  therefore, 
at  once  sallied  out,  and  spoiled  the  camp ;  and  the  abundance  of 
provisions  was  so  great,  that  the  prediction  of  Elisha,  as  to  its  price, 
was  verified ;  as  it  was  also  in  respect  of  the  incredulous  officer ;  for 
he  being  appointed  to  arrange  the  business  at  the  gate  of  the  city, 
the  crowd  was  so  great  that  he  was  trodden  to  death. 

Soon  after  this  unexpected  deUverance,  Benhadad,  the  king  of 
Syria,  fell  sick.  Josephus  intimates  that  his  distemper  was  occa- 
sioned by  the  melancholy  conviction,  that  his  attempt  on  Samaria 
had  been  frustrated,  not  by  the  power  of  man,  or  any  accidental  cir- 
cumstance, but  by  the  interposition  of  Heaven.  It  is,  however,  a 
singular  and  unexplained  circumstance,  that  about  this  time  we  find 
Elisha  at  Damascus.  No  sooner  had  intelligence  of  his  an-ival 
reached  the  ears  of  the  king,  than  he  sent  the  prophet,  by  the  hand 
of  his  principal  officer,  Hazael,  a  magnificent  present  "  of  every  good 
thing  of  Damascus,  forty  camels'  burden."  This  was  presented  to 
Elisha,  with  the  very  respectful  inquiry,  "  Thy  son  Benhadad  king 
of  Syria  hath  sent  me  to  thee,  saying.  Shall  I  recover  of  this  dis- 
ease ?"  2  Kings  viii,  9.  The  prophet  answered  in  terms  of  enig- 
matical import :  "  Go,  say  unto  him.  Thou  mayest  certainly  recover : 
howbeit  the  Lord  hath  showed  me  that  he  shall  surely  die."  Then, 
looking  steadfastly  and  long  in  the  face  of  the  messenger,  "  the  man 
of  God  wept.  And  Hazael  said.  Why  weepeth  my  lord  ?  And  he 
answered.  Because  I  know  the  evil  that  thou  wilt  do  unto  the  children 
of  Israel :  their  strongholds  wilt  thou  set  on  fire,  and  their  young 
men  wilt  thou  slay  with  the  sword."  Verses  10-12.  Hazael  express- 
ed much  surprise  at  this  announcement,  apparently  incredulous  as 
to  his  means  of  effecting  such  great  objects ;  but  the  prophet  silenced 
every  doubt,  by  the  assurance  that  the  whole  case  was  under  his  eye  : 
"  The  Lord  has  shown  me  thee  ruling  over  Syria."  (See  Appendix, 
note  83.) 

In  due  time  this  prediction  was  fulfilled.  Hazael  returned  to  his 
master  with  a  favorable  report ;  but,  on  the  next  day,  "  he  took  a 
thick  cloth,  and  dipped  it  in  water,  and  spread  it  on  his  face,  so  that 
he  died."  Verse  15.  The  murderer  seems  to  have  had  no  difficulty 
in  stepping  into  the  vacant  throne.  Nor  was  he  unequal  to  the  sta- 
tion which  he  had  so  wickedly  obtained. 

Jehoram  king  of  Israel  seized  this  opportunity  of  endeavoring  to 
recover  possession  of  Ramoth-gilead,  in  a  fruitless  attempt  on  which 
his  father  Ahab  was  slain.  In  this  effort,  as  in  the  former  one,  the 
kmg  of  Judah  joined  his  forces  to  those  of  Israel.    In  a  battle  fought 

19* 


THE  HEBREW  PEOPLE.  291 

in  this  war,  Jehoram  was  wounded,  and  obliged  to  return  to  Jezreel ; 
and  soon  after  the  king  of  Israel  went  down  to  see  him.  While 
these  events  were  transpiring,  or  immediately  afterward,  Ramoth- 
gilead  was  taken,  and  the  army  held  possession,  probably  expecting 
a  counter  attack  from  the  forces  of  Syria.  At  this  juncture  one  of 
the  sons  of  the  prophets,  sent  by  Elisha,  appeared  before  Jehu,  who 
had  been  left  in  command  of  the  aiTQy,  as  he  sat  with  the  other  offi- 
cers ;  and,  having  called  him  into  a  private  place,  anointed  him  king 
over  Israel ;  at  the  same  time  charging  him  by  the  word  of  the  Lord 
to  cut  off  the  whole  house  of  Ahab. 

The  soldiers  were  no  sooner  informed  of  this  appointment,  than 
they  immediately  confirmed  it.  Jehu  was  at  once  saluted  as  king. 
The  trumpets  sounded,  and  public  proclamation  to  that  effect  was  at 
once  made.  The  sovereign  elect  well  knew  that  his  safety  and  suc- 
cess depended  upon  the  promptitude  and  energy  of  his  conduct :  he 
therefore  proceeded  with  a  select  body  of  troops  by  rapid  marches  to 
Jezreel.  The  kings  of  Israel  and  Judah,  while  congratulating  them- 
selves on  their  success  against  the  arms  of  Syria,  and  enjoying  re- 
pose in  the  favorite  city  of  Jezebel,  were  surprised  by  being  inform- 
ed that  a  party  of  armed  men  were  rapidly  approaching  the  city. 
In  a  short  time  they  were  further  told  that  Jehu  was  at  their  head. 
Jehoram,  impatient  to  know  the  cause  of  this  movement,  mounted 
his  chariot,  and,  in  company  with  the  king  of  Judah,  went  out  to 
meet  him.  He  was  not  left  long  in  doubt.  The  furious  aspirant 
to  the  crown  reproached  the  king  with  the  wickedness  of  his  house, 
and  then  shot  him  dead  with  an  arrow.  The  king  of  Israel  shared 
the  same  fate.  Jehu,  commanding  that  the  body  of  Jehoram  should 
be  cast  into  the  piece  of  ground  which  had  been  so  unrighteously 
taken  from  Naboth,  hasted  into  the  city.  Here  Jezebel,  whose  vio- 
lent spirit  could  not  be  restrained,  disguised  her  face  and  head,  and, 
looking  through  a  window,  saluted  Jehu  with  the  appropriate  inquiry, 
"  Had  Zimri  peace,  who  slew  his  master?"  2  Kings  ix,  31.  But  her 
hour  was  come :  at  the  command  of  Jehu,  she  was  thro'wn  out  at  the 
window,  and  trampled  to  death  under  the  feet  of  the  horses. 

Having  secured  himself  in  the  possession  of  Jezreel,  Jehu  sent  his 
servants  to  seek  and  bury  Jezebel,  out  of  respect  to  her  royal  rank ; 
but  the  malediction  of  Heaven  had  been  already  fulfilled  :  the  dogs 
had  eaten  her,  according  to  the  word  of  the  Lord.  Jehu  then  sent 
a  letter  to  those  who  had  the  charge  of  the  princes  of  the  house  of 
Ahab,  and  to  the  rulers  of  Samaria, — seventy  sons  of  Ahab  being 
in  that  city, — calling  upon  them  to  select  the  best  of  the  princes,  to 
set  him  on  the  throne,  and  to  prepare  to  fight  in  his  support.  These 
persons,  however,  shrank  from  the  dangerous  task ;   they  saw  the 


292  THE  HEBREW  PEOPLE. 

caustic  irony  of  the  request,  and  replied  by  placing  themselves  un- 
der the  orders  of  Jehu.  His  terms  were,  '•  If  ye  be  mine,  and  if  ye 
will  hearken  unto  my  voice,  take  ye  the  heads  of  the  men  your  mas- 
ter's sons,  and  come  to  me  to  Jezreel  by  to-morrow  this  time." 
2  Kings  X,  6.  This  was  complied  with,  and  the  next  morning  saw 
the  seventy  heads  disposed  in  two  heaps  by  the  gate  of  Jezreel. 
Nor  did  this  satisfy  the  vengeance  of  the  son  of  Nimshi :  he  "  slew 
all  that  remained  of  the  house  of  Ahab  in  Jezreel,  and  all  his  great 
men,  and  his  kinsfolks,  and  his  priests,  until  he  left  him  none  re- 
maining." Verse  11. 

Having  accomplished  his  purpose  in  Jezreel,  Jehu  went  up  to 
Samaria.  By  the  Avay,  he  had  further  opportunity  of  indulging  his 
sanguinary  spirit ;  for,  before  he  reached  the  capital,  he  met  forty- 
two  persons,  relatives  of  the  king  of  Judah,  who,  ignorant  of  what 
had  taken  place,  were  going  down  to  visit  the  royal  family  at  Jezreel. 
All  these  he  immediately  put  to  death.  In  this  journey,  also,  he 
met  with  Jehonadab,  the  son  of  Rechab,  whom  he  took  up  into  his 
chariot,  and  invited  him  to  "  come  and  see  "  his  "  zeal  for  the  Lord." 
Verses  15,  16.  This  person  is  generally  supposed  to  have  been  the 
founder  of  the  Rechabites,  spoken  of  by  Jeremiah.  He  was  not  an 
Israelite,  but  a  Kenite ;  yet,  as  a  worshiper  of  Jehovah,  and  a  deter- 
mined enemy  to  idolatry,  he  might  feel  a  great  interest  in  the  refor- 
mation which  Jehu  was  professing  to  effect ;  while,  on  the  other 
hand,  being  a  person  of  acknowledged  religious  character,  his 
presence  in  the  chariot  might  tend  to  facilitate  the  objects  of  the  king. 

On  arriving  at  Samaria,  Jehu  called  a  solemn  assembly  of  all 
those  who  were  attached  to  the  idolatry  of  Sidon.  He  even  went  so 
far  as  to  make  large  professions  of  reverence  for  Baal ;  protesting 
that  even  Ahab  served  Baal  little  in  comparison  with  what  he  would 
do.  Under  the  influence  of  these  professions  and  invitations,  all 
the  worshipers  of  Baal,  came  together.  Having  taken  great  pains 
to  get  every  one  who  revered  Baal  and  none  else,  into  this  assem- 
bly, he  had  them  all  destroyed.  He  also  burned  all  the  images  of 
Baal,  and  brake  the  temple,  and  rooted  his  worship  out  of  Israel. 

Yet,  notwithstanding  all  this,  "Jehu  took  no  heed  to  walk  in  the 
law  of  the  Lord  God  of  Israel  with  all  his  heart."  Verse  31.  He 
neither  departed  from  the  sin  of  Jeroboam,  nor  gave  up  the  worship 
of  the  calves  at  Bethel  and  Dan. 

But  although  special  Divine  interposition  was  thus  manifested  in 
the  elevation  of  the  son  of  Nimshi  to  the  crown,  he  did  not  conse- 
crate himself  to  the  service  of  Jehovah.  His  obedience  was  merely 
political,  for  selfish  purposes,  and  therefore  not  acceptable  to  God. 
When  the  Divine  requirement  stood  in  opposition  to  his  notions  of 


THE  HEBREW  PEOPLE.  293 

policy,  lie  disobeyed.  This  conduct  produced  the  usual  results  of 
national  disaster  and  defeat.  Hazael  king  of  Syria  attacked  the 
borders  of  Israel  with  great  success.  He  appears  to  have  subdued 
all  the  transjordanic  territories,  making  that  river  the  eastern  fron- 
tier of  Israel. 

As  Jehu  did  not  faithfully  restore  the  worship  of  Jehovah,  the 
Lord  would  not  pennanently  establish  his  family  on  the  throne  of 
Israel ;  but,  as  he  so  fully  executed  the  Divine  will  in  the  extirpation 
of  the  wicked  family  of  Ahab,  and  in  the  destruction  of  the  idolatry 
of  Baal,  it  was  declared  that  his  children  to  the  fourth  generation 
should  continue  on  the  throne. 

Some  writers  place  the  mission  of  Jonah  in  the  reign  of  Jehu. 
He  was  called  from  the  kingdom  of  Israel,  and  sent  to  the  king  of 
Assyria,  and  the  people  of  his  capital,  to  command  them  to  repent. 
At  no  time  was  the  word  of  a  prophet  of  Israel  likely  to  have  greater 
effect.  The  predictions  and  miracles  of  Elijah  and  Elisha  must  have 
been  knbwn,  not  only  in  the  countries  bordering  on  Judea,  but  in 
distant  lands.  At  Damascus  we  have  seen  that  the  latter  prophet 
was  received  as  the  messenger  of  God.  When  these  facts  are  con- 
sidered, it  is  not  a  matter  of  so  much  surprise,  when  a  prophet  of 
Israel  stood  and  publicly  predicted  the  ruin  of  Nineveh  within  three 
days,  that  it  should  have  produced  the  humiliation  and  penitence 
which  at  that  time  averted  the  threatened  doom. 

An  incident  in  the  life  of  this  prophet  also  reminds  us  of  an  inter- 
esting and  important  fact.  He  "went  down  to  Joppa;  and  he 
found  a  ship  going  to  Tarshish."  Jonah  i,  3.  So,  then,  amid 
the  rapid  fluctuations  and  severe  reverses  to  which  the  idolatries  of 
Israel  had  subjected  this  section  of  the  sons  of  Jacob,  the  Phenician 
merchants  of  Tyre,  steady  to  their  purpose,  pursued  their  commer- 
cial intercourse  Avith  the  west.  It  is  worthy  of  remark,  that  it  was 
in  a  vessel  sailing  to  Spain,  and,  in  all  probability,  to  Britain,  that 
the  disobedient  prophet  endeavored  in  vain  to  escape. 

At  the  death  of  Jehu,  his  son  Jehoahaz  succeeded  to  the  throne 
of  Israel.  We  know  but  little  of  his  disastrous  reign,  except  that 
the  monarch  still  upheld  the  worship  established  by  Jeroboam,  and 
was  grievously  oppressed  by  Hazael  king  of  Syria.  "  For  the  king  of 
Syria  had  destroyed  them,  and  had  made  them  like  the  dust  by  thresh- 
ing." 2  Kings  xiii,  7.  So  ruinous  to  the  strength  of  the  kingdom  were 
these  aggressions,  that  the  king  of  Israel  had  only  "  fifty  horsemen, 
and  ten  chariots,  and  ten  thousand  footmen,"  left.  This  oppression, 
however,  led  to  prayer :  "  Jehoahaz  besought  the  Lord,  and  the  Lord 
hearkened  unto  him."  Verse  4.  It  is  also  said  that  "  the  Lord  gave 
Israel  a  saviour."  Verse  5,      If  this  applies  to  any  deliverance 


294  THE  HEBREW  PEOPLE. 

■OTought  out  in  the  time  of  this  king,  we  have  no  information  re- 
specting it ;  most  probably,  however,  it  predicted  one  in  the  follow- 
ing reign. 

Jehoahaz  was  succeeded  by  his  son  Joash,  who,  although  he 
departed  not  from  the  wickedness  of  the  son  of  Nebat,  yet,  having 
heard  that  the  aged  prophet  Elisha  was  sick,  went  down  to  see  him ; 
and,  regarding  the  venerable  man  as  the  strength  of  Israel,  "  wept 
over  his  face,  and  said,  0  my  father,  my  father,  the  chariot  of  Israel, 
and  the  horsemen  thereof"  Verse  14.  Elisha  commanded  the  king 
to  take  a  bow  and  arrows,  and  putting  his  hands  on  the  king's 
hands,  told  him  to  shoot  out  at  the  window  eastward :  upon  which 
the  prophet  said,  that  was  the  arrow  of  the  Lord's  deliverance  from 
Syria.  The  king  Avas  then  desired  to  take  his  arrows,  and  smite 
the  ground.  He  did  so  "thrice,  and  stayed."  The  prophet  was 
wroth  that  he  had  smitten  but  thrice ;  saying,  "  Thou  shouldest  have 
smitten  five  or  six  times ;  then  hadst  thou  smitten  Syi'ia  till  thou 
hadst  consumed  it :  whereas  now  thou  shalt  smite  Syria  but  thrice." 
Verse  18,  19.  By  these  symbolical  actions  did  the  dying  prophet 
predict  the  deliverance  of  Israel  from  the  wretched  subjection  to 
which  it  had  been  reduced,  and  censure  the  lack  of  zeal  and  energy 
which  the  king  displayed. 

■  No  prince  had  assumed  the  government  of  Israel  under  more  ad- 
verse circumstances  than  Joash.  But  the  death  of  Hazael,  soon 
after,  greatly  improved  the  aspect  of  affairs.  This  Syrian  king  had 
been  a  scourge  of  the  ten  tribes,  beyond  any  who  had  preceded  him. 
His  name  was  the  terror  of  the  land.  And,  although  his  son  and 
successor,  Benhadad,  was  not  less  hostile  in  his  disposition,  he 
lacked  the  talents  and  energy  of  his  father.  In  the  war  which  en- 
sued, Joash  recovered  the  cities  which  Hazael  had  taken  from  Israel, 
and  obtained,  according  to  the  word  of  the  prophet,  three  signal  vic- 
tories over  the  Syrian  armies. 

During  this  reign  there  occurred  one  of  those  unnatural  and  sui- 
cidal wars  which  more  than  once  wasted  the  resources,  and  sacri- 
ficed the  lives,  of  the  children  of  Jacob.  Amaziah,  king  of  Judah, 
having  obtained  a  great  victory  over  the  Edomites,  was  so  elated, 
that  he  persisted  in  provoking  the  king  of  Israel  to  war.  The  hos- 
tile Hebrews  met  at  Beth-shemesh,  where  the  arms  of  Israel  were 
completely  triumphant.  The  king  of  Judah  was  taken  prisoner,  and 
the  victorious  monarch  marched  to  Jerusalem,  broke  down  a  great 
portion  of  the  wall  of  the  city,  took  all  the  gold  and  silver  and  costly 
vessels  which  were  in  the  house  of  the  Lord ;  and,  with  this  spoil 
and  hostages,  he  returned  in  triumph  to  Samaria.  Joash  had  the 
satisfaction  of  knowing  that,  during  his  reign,  the  position  of  his 


THE   HEBREW   PEOPLE.  295 

kingdom  had  been  retrieved.  He  had  driven  out  the  enemies  who 
trampled  upon  the  power  and  independence  of  the  country,  reco- 
vered the  towns  which  had  been  previously  occupied  by  the  Syrians, 
and  left  Israel  respectable  and  respected.  He  was  succeeded  by 
his  son,  Jeroboam  H. 

This  sovereign  seems  to  have  inherited  the  talents  and  energy,  as 
well  as  the  crown,  of  his  father.  He  conducted  the  war  against  Sy- 
ria with  great  success,  and  succeeded  in  recovering,  to  the  dominion 
of  Israel,  all  the  district  to  the  east  of  Jordan,  which  was  regarded 
by  Joshua  as  pertaining  to  the  Land  of  Promise.  The  eastern  fron- 
tier of  Israel  was  thus  extended  from  Hamath  to  the  Dead  Sea. 
He  even  succeeded  in  obtaining  military  possession  of  the  capital  of 
Syria ;  and  it  is  worthy  of  notice  that  these  successes  had  been  pre- 
dicted by  the  prophet  Jonah. 

It  does  not  appear  difficult  to  account,  in  some  measure,  for  this 
sudden  flow  of  political  power  and  prosperity  to  Israel.  Just  before 
this  time,  Assyria  appears  to  have  turned  her  military  attention  on 
western  Asia.  Syria  and  other  kingdoms,  which  had  hitherto  been 
the  hereditary  enemies  of  Israel  and  Judah,  were  the  first  to  feel 
this  aggression.  Harassed  by  Assyria  on  the  east,  and  the  Israel- 
ites on  the  west,  these  powers  fell  one  after  another.  During  their 
gradual  fall,  Israel  appeared  to  rise  into  power  with  sudden  and  un- 
expected rapidity.  But  this  prosperity  was  ephemeral  in  its  dura- 
tion. These  intermediate  powers  having  been  vanquished,  they  no 
longer  sufficed  to  ward  off  Assyrian  aggression.  The  Israelites 
were,  therefore,  exposed  to  more  powerful  foes  than  they  had  ever 
previously  encountered.  Nor  was  there  any  manifestation  of  reli- 
gious character  which  warranted  the  hope  of  supernatural  deliver- 
ance. The  whole  history  of  the  kingdom  of  Israel  is  a  record  of  the 
unwillingness  of  men  to  acknowledge  the  interpositions  of  God,  and 
their  resistance  against  the  evidence  of  Divine  goodness.  Yet,  at 
this  time,  after  all  their  sufferings  and  sorrows,  they  still  adhered  to 
the  calves  of  Bethel  and  Dan ;  and  Jeroboam  II.,  though  in  other 
respects  an  able  sovereign,  in  this  "  did  that  which  was  evil  in  the 
sight  of  the  Lord."  2  Kings  xiv,  24. 

But  as  the  great  crisis  in  the  history  of  this  people  was  rapidly 
approaching,  so  the  communications  of  Heaven  by  inspired  prophets 
were  not  only  continued,  but  written  and  preserved,  to  be  a  perpe- 
tual monument  of  the  gracious  care  which  Jehovah  manifested 
toward  his  people. 

During  the  reign  of  Jeroboam  II.,  two  of  these  messengers  of  Je- 
hovah were  commissioned  to  the  people  of  Israel.  Hosea  is  be- 
lieved to  have  been  the  first,  in  order  of  time.     The  general  scope 


296  THE  HEBREW  PEOPLE. 

of  his  predictions  is  supposed  to  have  been  designed,  1.  To  make 
the  Jewish  nation  in  general,  and  the  people  of  Israel  in  particular, 
sensible  of  the  guilt  of  their  many  heinous  sins,  and  especially  of 
their  abominable  idolatry.  In  connection  with  this  object,  the  pro- 
phet alludes  to  the  very  corrupt  state  of  the  kingdom.  2.  To  fore- 
tell the  utter  rejection,  complete  ruin,  and  final  captivity  and  de- 
struction, of  the  Israelites,  by  the  Assyrians,  if  they  persisted  in 
their  course  of  wickedness.  In  recording  these  predictions,  the  pro- 
phet exhibits  the  vanity  of  their  trust  in  Egypt,  and  declares  that 
this  power  shall  not  save  them.  3.  To  invite  them  to  repentance 
by  offers  of  mercy.  In  doing  this,  he  intersperses  rich  evangelical 
predictions,  and  shows  the  happiness  and  glory  which  they  might 
obtain,  by  being  faithful  to  the  law  and  the  promises  of  God. 

The  writings  of  this  prophet,  although  evidently  but  fragments 
of  what  were  delivered  by  him,  in  a  long  course  of  public  ministra- 
tion, cast  very  important  light  on  the  purpose  of  God  respecting  his 
people,  if  they  had  been  faithful  to  their  calling.  In  the  glowing 
descriptions  and  profound  prophecies  of  Hosea,  we  see  how  Israel 
might  yet  have  risen  above  the  power  of  all  her  enemies ;  we  see  an 
almighty  Arm  ready  to  save  ;  we  see,  moreover,  a  glimpse  of  that 
enlarged  range  of  spiritual  vision,  moral  elevation,  and  holy  privi- 
lege, which  would  have  prepared  them  for  the  hearty  reception  of 
the  gospel  of  the  Son  of  God. 

Amos  followed  in  the  same  course.  We  know  not  the  native 
place  of  this  messenger  of  Jehovah  ;  but  he  tells  us  that  he  Avas  not 
trained  in  the  schools  of  the  prophets,  but  that  he  was  a  herdman, 
and  a  gatherer  of  sycamore  fruit,  and  that  the  Lord  took  him  by  an 
extraordinary  call,  and  said,  "  Go,  prophesy  unto  my  people  Israel." 
Amos  vii,  14,  15.  Li  the  course  of  his  ministry  he  proclaimed  the 
word  of  God  at  Bethel,  by  delivering  what  is  now  the  beginning  of 
the  seventh  chapter  of  the  book  which  bears  his  name.  He  had  not 
spoken  many  sentences,  when  he  was  interrupted  by  Amaziah,  the 
priest  of  the  idolatrous  worship  there,  who  sent  to  the  king  a  fla- 
grant misrepresentation  of  the  prophet's  discourse,  falsely  accusing 
him  of  a  design  on  the  king's  life,  and  assuring  Jeroboam  that  his 
preaching  was  dangerous  to  the  peace  of  the  country :  "  The  land  is 
not  able  to  bear  all  his  words."  Verse  10.  How  many  times  since 
has  the  proclamation  of  God's  truth  been  subjected  to  the  same 
charge ! 

Having  forwarded  his  accusation  against  the  prophet  to  the  king, 
this  lying  priest  proceeds  to  advise  the  man  of  God  to  desist  from 
his  ministry,  at  least  in  that  place, — the  king's  chapel,  and  the  king's 
court, — and  to  retire  into  the  land  of  Judah,  and  prophesy  there. 


THE   HEBREW   PEOPLE.  297 

In  reply  to  this  insidious  counsel,  Amos  declares  his  call  to  the 
office  by  Jehovah,  and  arraigns  Amaziah  of  the  crime  of  suppressing 
the  Divine  message.  He  then  denounces  the  most  fearful  ruin  on 
the  family  of  the  priest,  and  adds,  what  he  had  not  previously  com- 
municated, "Israel  shall  surely  go  into  captivity  forth  of  his  land." 
Verse  17. 

The  prophet  retired  to  Tekoa,  in  the  land  of  Judah,  and  there 
completed  the  publication  of  the  truth  with  which  he  was  charged. 
To  apprehend  the  scope  of  his  prophecy,  it  is  necessary  to  remember 
the  terrible  privations  which  the  Israelites  had  endured  on  account 
of  their  sins,  the  temporary  plenty  and  elevation  which  they  now 
enjoyed ;  and  that,  instead  of  being  humble,  and  thankful,  and  obe- 
dient, in  return  for  the  great  goodness  of  God,  they  had  become 
more  wicked,  proud,  licentious,  and  violent,  and  more  than  ever 
estranged  from  God. 

In  these  circumstances  the  prophet  1.  Denounces  fearful  judg- 
ments against  the  neighboring  Gentile  nations,  as  if  to  impress  the 
mind  of  his  people  with  the  great  fact,  that  these  kingdoms  were  not 
to  them  really  objects  of  fear  or  hope ;  that  their  safety  or  ruin 
would  proceed  from  God  alone.  2.  He  reveals  the  punishment  of 
Judah  and  Israel.  In  respect  of  the  latter  country,  he  delivers  four 
separate  discourses ;  namely,  chap,  ii,  6-16 ;  chap,  iii ;  chap,  iv ; 
and  a  general  lamentation  over  the  house  of  Israel,  with  an  exhorta- 
tion to  repentance.  In  this  he  declares  their  captivity  certain,  if 
they  persist  in  their  sin ;  and  shows  the  nearness  and  severity  of  the 
coming  judgment. 

Having  raised  his  country  to  temporal  prosperity,  and  at  the 
same  time  resisted  all  this  gracious  warning,  Jeroboam  died.  We 
have  no  precise  account  of  the  administration  of  affairs  for  some 
time  after  his  death ;  for  it  was  many  years  before  his  son  Zecha- 
riah  obtained  royal  power,  and  then  he  Avas  mm-dered,  after  a  brief 
reign  of  six  months.  His  murderer  was  not  more  successful ;  for 
Shallum,  although  he  stepped  into  the  vacant  throne,  lost  it  and  his 
life  at  the  end  of  thirty  days.  Menahem,  who  appears  to  have  been 
one  of  Zechariah's  generals,  marched  against  the  usurper,  and  de- 
feated and  slew  him.  He  then  marched  to  Tirzah,  formerly  a  royal 
city,  which,  not  submitting  to  him,  he  destroyed,  exercising  bar- 
barities too  horrible  to  record. 

It  is  observable  that  in  this  rapid  succession  of  kings,  however 
they  might  differ  in  other  respects,  they  all  agreed  in  this, — they 
did  evil  in  the  sight  of  the  Lord.  The  nearer  the  judgment,  the 
more  dead  they  seemed  to  a  sense  of  duty,  the  more  determined  to 
dare  the  wrath  of  Jehovah.    During  this  reign  the  army  of  Assyria 


298  THE  HEBREW  PEOPLE. 

made  the  first  direct  aggression  upon  Israel.  Tlie  king  of  Nineveh 
came  against  the  land ;  and  Menahem,  acknowledging  himself  his 
servant,  submitted  to  give  him  what  he  should  demand ;  and  he  ex- 
acted from  Israel  a  thousand  talents  of  silver.  This  requirement 
obliged  ]\Ienahem  to  levy  a  tax  on  all  the  men  of  wealth,  fifty  she- 
kels of  silver  to  each  man.  By  this  great  sacrifice  a  temporary 
peace  was  purchased. 

At  the  death  of  Menahem,  his  son  Pekahiah  succeeded  him.  His 
only  memorial  is,  also,  "  that  he  did  evil."  Two  years  afterAvard  he 
was  slain  and  succeeded  by  Pekah  the  son  of  Remaliah,  one  of  his 
captains.  This  was  an  able,  energetic,  but  very  wicked  prince.  He 
formed  an  alliance  with  Syria,  against  Judah ;  but  their  united  ef- 
forts were  fruitless  during  the  reign  of  the  pious  Jotham,  After 
his  death,  however,  when  his  unworthy  son  Ahaz  sat  upon  the 
throne,  the  confederacy  was  renewed ;  the  advance  of  the  united 
army  threatened  ruin  to  all  the  powder  of  the  kingdom.  The  danger 
was  the  more  imminent,  as  the  object  of  the  attack  was  neither  more 
nor  less  than  the  entire  subversion  of  the  house  of  David,  and  the 
establishment  of  another  dynasty  upon  the  throne  of  Judah.  Al- 
though Ahaz  was  unworthy,  in  an  eminent  degree,  of  Divine  inter- 
position; yet,  as  this  object  was  opposed  to  the  declared  will  of 
Jehovah,  it  was  signally  frustrated.  This  is  the  more  remarkable, 
because,  before  this  time,  the  king  of  Syria  had  taken  Elath,  the 
port  on  the  Red  Sea  belonging  to  Judah,  had  also  defeated  their 
army,  and  carried  away  great  numbers  of  the  people  into  captivity 
to  Damascus.  Pekah  had  also  defeated  Ahaz  in  a  great  battle,  in 
which  one  hundred  and  twenty  thousand  men  of  Judah  were  slain, 
and  had  taken  captive  two  hundred  thousand  women,  with  sons  and 
daughters,  and  much  spoil,  and  returned  to  Samaria.  But  there 
was  then  in  that  city  a  prophet  of  the  Lord,  whose  name  was  Oded. 
He  went  out  to  meet  the  victors  and  their  captives  ;  and  he  remon- 
strated in  such  a  powerful  strain  of  eloquence  on  the  cruelty  and 
iniquity  of  retaining  these  captives,  that  many  of  the  great  men  of 
the  land  joined  with  him,  and  said  the  captives  should  not  be  re- 
ceived into  the  city.  The  idea  of  retaining  them  was  consequently 
abandoned ;  and,  after  having  been  fed  and  clothed,  they  were  with 
the  spoil  kindly  sent  back  to  their  own  land. 

The  kings  of  Syria  and  Israel,  having  so  severely  humbled  Judah, 
persevered  in  their  design  of  subverting  the  house  of  David,  and  of 
setting  another  king  on  the  throne  of  Judah ;  namely,  the  son  of 
Tabeal.  Yet,  although  each  was  separately  able  to  vanquish  Ahaz, 
their  united  strength  could  not  accomplish  that  object.  It  was  on 
this  occasion  that  Isaiah  was  sent  to  the  king,  to  predict  the  utter 


THE  HEBREW  PEOPLE.  299 

failure  of  the  attempt,  and  the  speedy  ruin  of  the  conspiring  parties ; 
at  the  same  time  offering  a  sign,  as  a  certain  pledge  of  the  accom- 
plishment of  these  predictions.  Isa.  vii. 

At  the  request  of  Ahaz  king  of  Judah,  the  king  of  Assyria  as- 
saulted and  took  Damascus,  killing  Rezin  the  king,  and  at  the  same 
time,  according  to  Josephus,  he  "  made  an  expedition  against  the 
Israelites,  and  had  overrun  all  the  land  of  Gilead,  and  the  region 
beyond  Jordan,  and  the  adjoining  country,  which  is  called  GaUlee, 
and  Kadesh,  and  Hazor ;  he  made  the  inhabitants  prisoners,  and 
transplanted  them  into  his  own  kingdom." — Antiquities,  b.  ix, 
ch.  ii,  sec.  1. 

After  these  events,  Hoshea,  the  son  of  Elah,  conspired  against  Pe- 
kah,  and  slew  him,  and  reigned  in  his  stead.  In  the  mean  time, 
Shalmaneser  had  succeeded  to  the  throne  of  Assyria.  He  very  soon 
turned  his  attention  to  the  state  of  things  in  western  Asia.  In  his 
fii'st  expedition,  Hoshea,  fearing  his  great  power,  submitted  to  him, 
and  was  recognized  as  a  tributary  king.  But,  after  some  years, 
feeling  anxious  to  throw  off  this  yoke,  he  endeavored  to  form  an 
alliance  with  the  king  of  Egypt. 

At  this  period  these  two  great  and  ancient  nations,  the  one  in  the 
east,  and  the  other  in  the  west,  were  the  only  really  independent 
powers  who  exercised  an  influence  on  the  countries  between  the 
Nile  and  the  Euphrates.  The  minor  states  of  Syria  and  Palestine, 
therefore,  when  oppressed  by  one,  naturally  turned  for  succor  to  the 
other.  Of  course,  these  remarks  only  apply  to  the  seed  of  Jacob  as 
unfaithful  to  the  covenant  of  Jehovah.  While  they  obeyed  God,  he 
was  their  strength.  When  they  forsook  him,  they  were  driven  to 
rely  on  the  usual  policy  of  nations.  Hoshea  did  so.  But  his  cor- 
respondence with  Egypt  was  known  at  Nineveh  ;  and  the  Assyrian 
monarch,  to  punish  his  unfaithful  conduct,  marched  again  into  Pales- 
tine. The  case  against  the  king  of  Israel  was  clear ;  for,  confiding 
in  the  protection  of  Egypt,  he  had  not  sent  the  usual  and  promised 
tribute  to  Assyria. 

Against  this  reliance  on  Egypt,  the  prophets  with  one  accord 
lifted  up  their  voices.  But  their  unanimous  protest  was  disregarded ; 
and  now  Israel  felt  it.  The  army  of  Assyria  was  overwhelming ; 
no  help  from  Egypt  appeared :  Hoshea  was  dethroned,  and  the 
greater  part  of  the  inhabitants  of  the  land  were  carried  away  into 
captivity,  and  distributed  in  different  cities  and  districts  of  Assyria ; 
and  the  king  of  that  country  sent  great  numbers  of  his  own  people 
to  occupy  the  cities  of  Israel. 

Thus  ended  the  kingdom  of  the  ten  tribes.  God  had,  throughout 
their  whole  course,  marvelously  interposed  in  their  behalf,  whilst 


800  THE  HEBREW  PEOPLE. 

they  had  as  strenuously  and  perseveringly  sinned  against  him. 
Having,  therefore,  proved  to  them,  and  through  them  to  the  whole 
world,  what  his  gracious  purpose  was,  and  how  fully  his  power  was 
equal  to  the  task,  he  punished  their  continued  idolatry  with  the  ruin 
which  it  had  merited,  and  sent  them  into  a  captivity  as  hopeless  as 
it  was  deserved. 

We  have  deferred  some  remarks  on  the  chronology  of  this  king- 
dom, and  some  general  observations  on  its  religion,  to  the  next 
chapter. 


THE  HEBREW  PEOPLE,  301 


CHAPTER  Vn. 

THE  HISTORY  AND  RELIGION  OF  THE  KINGDOM  OF  JUDAH. 

Rehoboam,  preparing  to  subdue  the  revolted  Tribes,  is  forbidden  by  a  prophet — Relative 
Position  of  the  Kingdoms — Judah  degenerates  into  Idolatry — Invaded,  and  Jerusalem 
plimdered,  by  Shishak — Abijam  succeeds  to  the  Throne — He  invades  Israel — Asa  made 
lung — Prohi'oits  Idolatry — Repels  the  Ethiopian  Invasion — Is  harassed  by  the  King  of 
Israel — Obtains  Deliverance  by  a  League  with  Syria — This  Conduct  condemned — The 
Prophet  persecuted — Jehoshaphat  eeigxs — He  prohibits  Idolatry — And  issues  a  Com- 
mission for  the  Instruction  of  the  People — Marries  his  Son  to  the  Daughter  of  Ahab — 
Judah  invaded  by  Moab  and  Ammon — Jehoshaphat  seeks  Refuge  in  Jehovah — Is  glo- 
riously delivered — He  attempts  the  Revival  of  the  Trade  -with  Ophir,  but  fails — Jehoram 
succeeds  his  Father — He  massacres  all  his  Brethren — He  eestoees  the  Groves  and 
High  Places — Introdiices  the  Sidonian  Idolatry,  and  enforces  its  Observance — Inva- 
sion of  the  Kingdom  by  a  combined  Army  of  Philistines  and  Arabians — Who  carry  ofi" 
the  royal  Family,  and  spoil  the  Palace  of  the  King — Jehoram  dies  miserably,  and  is 
succeeded  by  Ahaziah — He  begins  to  reign  wickedly,  and  is  slain  by  Jehu — Athaliah 
usurps  the  Government — Destroys  all  the  Seed  Royal  except  one  Child — And  reigns  six 
Years — Athaliah  slain — And  Joash  placed  on  the  Throne  when  seven  Years  old — He 
repairs  the  Temple — And  reigns  wisely  until  the  Death  of  Jehoiada — He  then  falls  into 
Idolatry — Being  reproved  by  Zechariah  for  his  Impiety,  he  commands  the  Prophet  to 
be  put  to  Death — Jerusalem  spoiled  by  Hazael  of  Syria — Joash  is  murdered  in  his  Bed, 
and  succeeded  by  Amaziah — He  begins  to  reign  well — Invades  Edom — Is  victorious — 
Worships  the  Deities  of  Seir — Is  rebuked  by  a  Prophet — Wiom  he  threatens — He  pro- 
vokes a  War  with  Israel — Is  defeated,  and  taken  Prisoner — Uzziah  succeeds  to  the 
Throne — He  reigns  well — Humbles  the  Philistines,  Ammonites,  and  Arabians — Strength- 
ens the  Army — Invents  important  military  Engines — He  invades  the  Priest's  Office, 
and,  attempting  to  offer  Incense,  is  smitten  with  Leprosy — The  Nature  and  Influence  of 
the  prophetic  Office — Jotham  reigns  piously — Micali  prophesies — Ahaz  reigns  wickedly 
— Judah  defeated  by  Israel  with  great  Loss — Isaiah  divinely  commissioned  to  Ahaz — The 
King  trusts  in  Assyria,  and  is  disappointed — Hezekiah  reigns — He  reforms  Abuses — 
Destroys  Idolatry — And  restores  the  Worship  of  Jehovah — Ceases  to  pay  Tribute  to  the 
King  of  Assyria — Is  threatened  by  him — Hezekiah's  Sickness  and  Recovery — The  De- 
struction of  the  Assyrian  Army — Nahum  prophesies — Conduct  of  the  King  to  the  Baby- 
lonish Ambassadors  condemned — He  is  threatened — Manasseh  succeeds  to  the  Throne 
— He  restores  Idolatry — And  persecutes  unto  Death  the  Worshipers  of  Jehovah — Sub- 
dued by  the  King  of  Assyria,  and  carried  away  Captive — He  humbles  himself,  repents, 
is  restored  to  his  Kingdom,  and  reigns  piously — He  dies,  and  is  succeeded  by  Amon 
— Judah  invaded  by  Assyria — Delivered  by  Judith — Josiah  reigns  well — A  Book  of  the 
Law  found  in  the  Temple — Josiah  opposes  the  King  of  Egypt — Is  slain — Jeremiah  raised 
up  to  prophesy — Jehoahaz  reigns  wickedly — Is  deposed  by  the  King  of  Egypt,  who 
places  Jehoiakim  on  the  Throne — He  also  reigns  wickedly,  and  is  succeeded  by  Jehoia- 
chin,  who  is  deposed  by  Nebuchadnezzar,  who  appoints  Zedekiah  King— He  also  does 
Evil— He  is  finally  deposed,  and  Jerusalem  destroyed.— Chronological  Table. 

Rehoboam  can  scarcely  be  said  to  have  reigned  over  the  whole  He- 
brew nation ;  for  no  sooner  had  he  begun  to  exercise  sovereign  power 
than  the  revolt  of  the  ten  tribes  ensued ;  and  he  found  his  dominion 
limited  to  Judah  and  Benjamin.  (See  Appendix,  note  84.)  What- 
ever may  be  thought  of  the  conduct  and  policy  of  Rehoboam  prior 


"302  THE  HEBREW  PEOPLE. 

to  the  revolt,  he  certainly  acted  afterward  with  great  energy  and 
decision.  When  the  men  of  Israel  had  consummated  their  treason, 
by  stoning  his  collector  of  taxes,  and  declaring  themselves  inde- 
pendent, he  determined  to  reduce  them  to  obedience  by  force.  For 
this  purpose  he  speedily  assembled  an  army  of  one  hundred  and 
eighty  thousand  chosen  troops :  nor  is  it  easy  to  conceive  how  the 
refractory  tribes,  in  their  imprepared  state,  could  have  resisted  such 
an  organized  and  numerous  force.  But  the  intended  aggression 
was  forbidden :  "  The  word  of  God  came  unto  Shemaiah,  the  man 
of  God,"  commanding  him  to  speak  to  th6  king  and  people  of  Judah 
and  Benjamin,  saying,  "  Ye  shall  not  go  up,  nor  fight  against  your 
brethren  the  children  of  Israel:  for  this  thing  is  from  me."  1  Kinss 

o 

xii,  22-24.  The  instant  obedience  of  the  king  and  people  to  this 
mandate  shows,  in  a  remarkable  manner,  that,  notwithstanding  the 
idolatry  and  irreligion  which  had  prevailed,  the  leading  principle  of 
the  theocracy  was  still  recognized  in  Judah  as  supreme  authority. 

This  fact  directs  attention  to  a  consideration  of  great  interest  and 
importance.  When  the  Hebrew  people  are  regarded  as  divided  into 
these  two  separate  and  independent  states,  however  much  they  might 
be  alike  in  many  respects,  in  others  they  are  seen  in  strong  con- 
trast. Judah  retained  the  divinely  appointed  centre  of  Hebrew 
worship,  the  altar  of  sacrifice,  and  the  resting-place  of  the  Divine 
Glory.  Here,  also,  was  the  throne  of  the  seed  of  David,  from  whom, 
according  to  the  flesh,  the  promised  Messiah  w^as  to  proceed.  This 
kingdom,  therefore,  stood  forth,  in  a  peculiar  and  prominent  man- 
ner, as  heir  of  the  covenant  promise,  and  the  germinant  body  upon 
which  the  hope  of  the  world,  in  the  great  scheme  of  redemption, 
rested.  The  religious  defection  of  Jeroboam,  and  the  zeal  with 
which  he  carried  out  his  schismatic  and  idolatrous  practices,  did 
much  to  strengthen  this  contrast  between  the  rival  states,  and  to 
invest  Judah  with  many  direct  and  collateral  advantages.  One  of 
these  is  noticed  by  the  inspired  writer,  in  the  brief  scriptural  narra- 
tive of  these  events.  We  are  told  that  the  priests  and  Levites  re- 
sorted to  Rehoboam;  literally,  presented  themselves  unto  him. 
They  forsook  their  habitations,  and  identified  themselves  with  the 
house  and  worship  of  Jehovah.  And,  besides  these,  who  might  be 
supposed  to  act  under  the  bias  of  family  or  professional  partiality, 
many  others,  who  had  set  their  hearts  to  seek  the  Lord  God  of  Is- 
rael, came  to  Jerusalem  to  sacrifice  unto  the  Lord  God  of  their 
fathers.  These  immigrations  contributed  greatly  to  the  improve- 
ment and  stability  of  Rehoboam's  power.  These  persons,  by  their 
number,  wealth,  and,  more  especially,  by  their  sterling  religion,  ma- 
terially improved  the  kingdom  of  Judah :  the  sacred  writer  empha- 


THE  HEBREW  PEOPLE.  303 

tically  says,  they  "  made  Rehoboam  the  son  of  Solomon  strong." 
2  Chron.  xi,  17. 

Although  warlike  operations  to  some  extent  were  carried  on  be- 
tween the  two  states,  Judah  remained  in  security  and  prosperity 
three  years,  until  the  people,  in  the  enjoyment  of  continued  blessing, 
forgat  God,  and  fearfully  violated  his  laws.  The  sacred  writer 
speaks  of  this  iniquity  under  three  distinct  heads.  1  Kings  xiv, 
22-24.  "  Judah  did  evil  in  the  sight  of  the  Lord,  and  they  provoked 
him  to  jealousy  with  their  sins  which  they  had  committed,  above  all 
that  their  fathers  had  done."  Verse  22.  This  fearful  charge  does 
not  appear  to  refer  to  any  religious  or  political  arrangements  intro- 
duced by  Rehoboam  : — Judah  did  evil :  the  transgression  was  na- 
tional :  high  and  low  alike  participated.  The  people  were  wicked, 
abandoned  to  earthly-mindedness  and  sinful  pursuits ;  and  this  to 
an  extent  unknown  before. 

But  the  people  of  Judah  not  only  departed  from  the  law  of  Jeho- 
vah; they  rejected  him:  they  sinned  in  their  Avorship;  they  sank 
into  idolatry.  "  For  they  also  built  them  high  places,  and  images, 
and  groves,  on  every  high  hill,  and  under  every  green  tree."  Verse 
23.  It  has  been  shown  (Patriarchal  Age,  ch.  ii,  passim)  that  the 
earliest  worship  after  the  fall  was  offered  "  at  the  east  of  the  garden 
of  Eden"  before  the  cherubim.  Gen.  iii,  24.  This  being  always  re- 
garded as  an  elevated  spot,  men  in  subsequent  ages,  imitating  the 
primitive  mode  as  closely  as  possible,  worshiped  on  hills,  in  groves, 
and  under  the  shade  of  trees.  This  course  was  generally  followed 
by  the  patriarchs.  But  this  manner  of  worship,  which  at  first  was 
innocent  and  instructive,  became,  in  process  of  time,  corrupted  b}-- 
foolish  admixtures,  and  at  length  was  associated  with  the  adoration 
of  idols,  and  not  unfrequently  with  cruel  and  obscene  rites.  It  was, 
therefore,  positively  forbidden  by  the  Mosaic  law.  Deut.  xvi,  21. 
And,  to  mark  in  the  strongest  terms  the  displeasure  of  God  against 
every  thing  of  this  kind,  the  Hebrews  were  commanded  to  destroy 
all  the  groves  and  high  places  of  the  Canaanitish  nations.  Exod. 
xxxiv,  13 ;  Deut.  vii,  5 ;  xii,  2,  3.  In  open  defiance  of  all  these 
laws,  Judah  at  this  period  revived  and  multiplied  these  forbidden 
sacred  places.  This  was  done,  not  to  use  them  in  a  simple  patri- 
archal manner,  but  for  the  perpetration  of  those  identical  evils,  to 
guard  against  which  God  had  commanded  them  to  be  destroyed. 
High  places  were  not  only  built,  and  gi-oves  planted,  but  they  were 
provided  with  images.  The  word  n^?^  (yjiat-tzeh-vdh')  ma.j  indeed 
mean  "a  pillar,"  or  "a  consecrated  pillar;"  but  the  sequel  of  the 
account  proves  the  idolatrous  character  of  this  worship :  for  the  sa- 
cred writer  proceeds  to  say,  that  "  they  did  according  to  aU  the  abo- 


304  THE  HEBREW  PEOPLE. 

minations  of  the  nations  which  the  Lord  cast  out  before  the  children 
of  Israel."  1  Kings  xiv,  24.  These  high  places  and  groves  were, 
therefore,  not  only  devoted  to  the  worship  of  idols,  and  made  the 
means  of  introducing  and  of  extending  the  worst  idolatrous  practices, 
but,  with  these,  the  vilest  licentiousness,  the  most  filthy  abomina- 
tions of  which  even  the  Canaanitish  nations  had  been  guilty,  were 
countenanced,  encouraged,  and  practiced  by  the  chosen  people  of 
God. 

It  will,  of  course,  be  understood  that,  notwithstanding  the  preva- 
lence of  these  evils,  ihe  service  of  the  temple  was  still  maintained, 
and  that  many  pious  Israelites  would  there,  and  in  other  places, 
worship  Jehovah,  and  deplore  these  sinful  innovations.  Yet  the 
rapid  spread  of  idolatry,  and  its  consequent  sins,  is  strongly  marked 
by  the  sacred  writer,  who  says,  that  Rehoboam  "  forsook  the  law  of 
the  Lord,  and  all  Israel  with  him."  2  Chron.  xii,  1.  There  seems 
to  have  been  little  or  no  resistance  to  this  awful  defection.  The 
king  led  the  way,  the  people  readily  followed,  until  the  vilest  idola- 
try and  impiety  prevailed.  Nor  should  it  be  forgotten  that  Judah 
was  not,  like  Israel,  at  this  time,  in  circumstances  which  threw  spe- 
cial and  powerful  temptation  in  her  way.  Jeroboam  would  have 
required  a  strong  faith  in  Jehovah,  to  have  relied  on  the  Divine 
word  that  he  should  reign,  and  to  have  exerted  the  full  weight  of  his 
influence  and  authority  to  lead  the  people  to  a  steady  observance  of 
the  law,  and  a  constant  attendance  on  the  services  of  the  temple. 
But  Rehoboam  had  no  such  obstacle  placed  in  his  way,  no  such  tax 
upon  his  fidelity :  with  him,  the  limited  extent  of  his  territory,  the 
possession  of  the  temple,  the  covenant  promise  of  God  unto  his  fa- 
ther David, — all  conspired  to  make  fidelity  to  Jehovah  the  object  of 
his  choice.  Yet,  in  those  circumstances,  he  wickedly  forsook  the 
Lord,  and  the  people  readily  joined  in  his  iniquity. 

This  fearful  infidelity  soon  brought  upon  Judah  judicial  punish- 
ment. The  king  of  Egypt  came  up  against  Judah  with  an  immense 
army ;  he  had  twelve  hundred  chariots,  sixty  thousand  horsemen, 
and  infantry  without  number.  And  although,  immediately  after 
the  defection  of  the  ten  tribes,  Rehoboam  had  very  strongly  fortified 
several  of  his  cities,  and  provided  them  abundantly  with  provisions 
and  munitions  of  war,  these  fell,  one  after  the  other,  before  the  arms 
of  the  Egyptian  king ;  while  all  the  princes  of  the  people  took  re- 
fuge in  the  capital.  At  length  Shishak,  having  sufficiently  secured 
the  country  in  his  rear,  advanced  to  Jerusalem,  and  invested  that 
city.  At  this  season  of  alarm  and  calamity,  Shemaiah  the  prophet 
came  to  the  king  and  the  princes  that  Avere  with  him,  and  delivered 
to  them  a  brief,  but  fearful  communication  from  heaven :  "  Thus 


THE  HEBREW  PEOPLE.  305 

saith  tlie  Lord,  Ye  have  forsaken  me,  and  therefore  have  I  also  left 
you  in  the  hand  of  Shishak."  2  Chron.  xii,  5.  No  lengthened  ora- 
tion could  have  more  fully  set  the  case  before  them.  God  had  pro- 
tected and  raised  them  to  wealth  and  honor;  but  they  had  been 
unfaithful,  they  had  forsaken  God ;  and  now,  in  the  day  of  their 
trouble  and  danger,  he  leaves  them  to  the  power  of  Shishak;  and  to 
the  aid  of  their  false  gods.  The  king  and  the  princes  heard  and 
submitted  to  the  word  of  reproof  They  saw  the  excessive  folly 
and  wickedness  of  their  past  conduct,  and  humbled  themselves  be- 
fore Jehovah ;  and  He  who  delighteth  in  mercy  accepted  their  con- 
trition, and  granted  them  "  some  deliverance."  Verse  7.  Shemaiah 
was  sent  again,  with  the  gracious  assurance  that  they  should  not  be 
destroyed,  nor  the  hand  of  Shishak  be  the  instrument  of  pouring  out 
the  Divine  wrath  upon  Jerusalem.  But,  to  teach  them  the  conse- 
quences of  their  sin,  and  to  show  how  fearfully  idolatry  would  expose 
them  to  humiliation  and  suffering,  they  were  told  that  they  must 
submit  to  Shishak,  that  they  might  feel  the  diiFerence  between  the 
service  of  Heathen  kings  and  the  service  of  Jehovah.  This  judg- 
ment, tempered  with  mercy,  was  administered;  and  the  king  of 
Egypt,  having  taken  the  treasures  from  the  temple  and  the  palace, 
and  the  shields  of  gold  which  Solomon  had  made,  departed  from 
the  city. 

It  is  worthy  of  observation,  that  while  this  visitation  exercised  a 
salutary  influence  upon  the  public  mind  at  Jerusalem,  the  successful 
aggression  of  Shishak  upon  the  Hebrew  capital  was  matter  of  great 
gratulation  in  Egypt ;  and,  in  consequence,  the  annals  of  that  an- 
cient comitry  aiford  in  this  instance  a  striking  corroboration  of  the 
Scriptural  narrative.  The  successful  exploits  of  this  campaign  are 
celebrated  by  a  series  of  sculptures  on  the  north  external  wall  of  the 
palace  at  Kaniak :  "  The  king,  as  usual,  presents  his  prisoners  to 
the  deity  of  the  temple,  and  to  each  figure  is  attached  an  oval,  indi- 
cating the  town  or  district  he  represents :  one  of  which  M.  Cham- 
pollion  concludes  to  be  theYooda  Melchi,  or  kingdom  of  Judah." 
—  Wilkinson'' s  Ancient  Egyptians,  vol.  i,  p.  136.  This  is  a  most 
remarkable  circumstance,  especially  as  "  the  picture  is  so  much  mu- 
tilated, that  nothing  remains  but  three  captives  bound  to  a  stake, 
which  forms,  as  usual,  the  title-page  at  the  beginning,  and  a  portion 
of  the  triumphal  procession  at  the  end,  which  is  so  much  dilapidated 
that  only  the  names  of  the  captives  are  legible." — Oshurn's  Egypt, 
pp.  113,  160.  But  for  the  defaced  condition  of  the  monument,  it 
might  have  presented  details,  not  only  confirmatory,  but  illustrative, 
of  the  Scriptural  narrative. 

Delivered  from  this  foreign  aggression,  Rehoboam  repaired,  as 

20 


306  THE  HEBREW  PEOPLE. 

far  as  possible,  the  injuries  which  it  had  occasioned.  He  restored 
the  fortifications  of  his  fenced  cities ;  and,  being  unable  to  replace 
the  golden  shields,  he  supplied  others  which  were  made  of  brass. 
Yet,  notwithstanding  this  severe  chastisement,  it  is  doubtful  whether 
he  ever  fully  returned  to  the  service  of  Jehovah,  or  abandoned  the 
groves  and  high  places  which  he  had  prepared.  Having  reigned 
seventeen  years,  Rehoboam  died,  and  was  succeeded  by  his  son 
Abijam. 

This  prince  was  no  sooner  seated  on  the  throne,  than  he  turned 
his  thoughts  to  the  recovery  of  that  portion  of  the  Hebrew  nation 
which  had  become  alienated  from  the  sceptre  of  David.  Having 
made  the  necessary  preparations,  he  took  the  field  at  the  head  of  a 
great  army.  But  the  king  of  Israel  was  not  unprepared  for  the  at- 
tack :  he  promptly  met  the  army  of  Judah  with  one  twice  as  nu- 
merous. But,  as  stated  in  the  preceding  chapter,  notwithstanding 
the  superior  number  of  the  Israelitish  army,  and  the  excellent  gene- 
ralship of  Jeroboam,  Abijam  obtained  a  great  victory.  Yet  this 
success  did  not  enable  him  to  effect  his  purpose  of  subduing  Israel, 
and  attaching  it  to  his  dominions :  he,  however,  took  several  cities, 
and  extended  his  frontier  northward  beyond  Bethel.  Abijam  died 
after  a  short  reign  of  three  years. 

Asa,  the  son  of  the  late  king,  succeeded  his  father :  he  was  supe- 
rior in  religious  character  to  either  of  his  predecessors  on  the  throne 
of  Judah.  "  He  took  away  the  altars  of  the  strange  gods,  and  the 
high  places,  and  brake  down  the  images,  and  cut  down  the  groves : 
and  commanded  Judah  to  seek  the  Lord  God  of  their  fathers,  and 
to  do  the  law  and  the  commandment."  2  Chron.  xiv,  3,  4.  He  even 
removed  his  mother  from  her  dignity  as  queen,  on  account  of  her 
idolatry  and  impurity,  and  destroyed  her  grove  and  burned  her  idol. 
And  yet  the  sacred  writer  adds,  "  But  the  high  places  were  not  re- 
moved :  nevertheless  Asa's  heart  was  perfect  with  the  Lord  all  his 
days."  1  Kings  xv,  14.  (See  Appendix,  note  85.) 

Asa  appears  to  have  conducted  the  government  under  a  deep 
sense  of  his  responsibility  to  God,  and  with  great  devotedness  to  his 
will.  Having  by  these  reforms  removed  much  evil,  and  put  his 
kingdom  into  an  orderly  condition,  he  proceeded  to  repair  the  losses 
which  it  had  sustained  by  the  Egyptian  invasion ;  and  having  con- 
secrated "gold,  and  silver,  and  vessels,"  he  placed  them  in  the 
house  of  the  Lord.  He  also  greatly  strengthened  his  army,  and 
improved  the  fortifications  of  several  cities ;  thus,  in  a  season  of 
peace,  increasing  his  resources,  and  preparing  for  all  contingencies 
of  war. 

The  wisdom  of  this  conduct  was  soon  made  manifest.    Zerah,  the 

20* 


THE  HEBREW  PEOPLE.  307 

king  of  Ethiopia,  came  against  Judah  with  a  million  of  warriors, 
and  three  hundred  chariots,  and  threatened  not  only  the  independ- 
ence of  the  monarchy,  but  also  the  property  and  existence  of  the 
people.  Asa,  in  this  fearful  emergency,  acted  as  became  a  king  of 
the  Lord's  elect  nation.  He  cried  earnestly  to  God,  and  trusted  in 
him  for  success.  At  the  same  time  he  exerted  himself  to  the  ut- 
most ;  and,  aware  of  the  frightful  evils  which  must  result  from  such 
a  host  of  enemies  passing  through  his  country,  he  proved  the  purity 
and  power  of  his  faith  by  marching  out  to  the  frontier,  and  there 
giving  battle  to  the  enemy.  The  conduct  of  Asa  in  this  instance 
evinced  as  much  wisdom  as  courage.  The  place  which  he  chose  for 
this  encounter  was  jMareshah,  a  city  which  lay  about  fifteen  miles 
from  Hebron  westward.  It  was  therefore  just  at  the  head  of  the 
wilderness  which  extends  from  Beersheba  and  Gaza  to  the  borders 
of  Libnah  and  Adullam.  Here  the  rear  of  the  king  of  Judah  was 
supported  by  strongly  fortified  towns,  whence  ample  supplies  could 
be  procured  for  his  army ;  and  where  the  mountains  of  Hebron  and 
Jarmuth  would,  in  case  of  need,  cover  his  retreat ;  while  the  Ethio- 
pians were  placed  at  the  utmost  disadvantage,  having  an  army  and 
an  enemy's  country  in  front,  and  a  wilderness  behind  them.  In 
this  position  Asa  attacked  his  invaders,  and  obtained  a  complete 
victory :  "  The  Lord  smote  the  Ethiopians  before  Asa,  and  before 
Judah,"  and  Asa  pursued  them.  2  Chron.  xiv,  12,  13.  It  appears 
from  the  sacred  narrative  that  the  routed  army,  in  its  flight,  fell 
back  upon  Gerar,  and  some  other  small  towns,  where  they  attempted 
to  obtain  refuge,  and  make  a  stand ;  but  in  vain ;  for  Asa  had  fol- 
lowed them  so  closely,  that  all  these  places  were  taken,  and  the  hos- 
tile force  completely  destroyed ;  so  the  men  of  Judah  returned  vic- 
torious, laden  with  spoil.  This  war  must  have  greatly  enriched  the 
kingdom  of  Judah. 

As  Asa  and  his  army  were  returning  in  triumph  to  Jerusalem, 
Azariah  the  prophet  met  them,  and  spake  by  the  word  of  the  Lord, 
assuring  the  king  that  this  success  was  from  Jehovah ;  reminding 
him  and  the  people  of  their  weakness  and  sufferings  while  they  neg- 
lected his  worship,  and  assuring  them  that  they  might  reckon  upon 
his  faithful  protection,  so  long  as  they  continued  obedient  to  his  -will. 

Thus  encouraged,  Asa  proceeded  with  spirit  in  the  religious  re- 
formation which  had  been  so  auspiciously  begun.  In  the  first  place, 
he  labored  to  purge  the  land  of  idolatry,  and  sought  by  every  means 
to  discover  and  to  destroy  all  remnants  of  this  evil.  He  then  re- 
newed the  altar  of  the  Lord,  and  proceeded  to  give  increasing  pub- 
licity and  spirit  to  the  worship  of  Jehovah.  These  efforts,  in  con- 
nection with  his  success,  produced  a  powerful  impression  not  only 


308  THE  HEBREW  PEOPLE. 

on  the  people  of  Judah,  but  also  among  their  brethren  in  Israel. 
The  consequence  was,  that  considerable  numbers  from  the  other  tribes 
came  to  Jerusalem,  where,  in  the  fifteenth  year  of  the  reign  of  Asa, 
in  the  third  month,  a  great  and  solemn  sacrificial  service  was  held, 
when  seven  hundred  oxen  and  seven  thousand  sheep  -were  slain,  and 
the  people  entered  into  a  new  covenant  to  seek  the  Lord  with  all 
their  heart  and  all  their  soul.  At  the  same  time,  the  laws  against 
idolatry  were  rigidly  enforced  on  all  classes.  Under  these  influences 
the  people  publicly,  and  with  general  enthusiasm,  pledged  them- 
selves to  be  faithful  to  Jehovah. 

Peace  and  prosperity  appear  to  have  rested  on  Asa  and  his  king- 
dom for  the  ensuing  ten  years.  But  it  is  painful  to  remark,  that 
these  appear  to  have  produced  a  very  unhappy  effect  on  the  mind  of 
the  king.  At  the  expiration  of  this  time,  Baasha,  king  of  Israel,  being 
harassed  by  the  continual  emigration  of  his  people,  determined  to 
adopt  a  bold  measure  for  the  purpose  of  preventing  it.  To  this  end 
he  invaded  Judah,  and  began  to  build  Ramah,  with  the  intent  of  for- 
tifying it,  that  he  might  thus  not  only  hinder  his  people  from  going 
up  to  Jerusalem,  but  at  the  same  time  curb  the  power  and  limit  of 
the  influence  of  his  rival.  Asa  saw  that  the  accomplishment  of  this 
purpose  would  be  fatal,  not  only  to  the  freedom  and  prosperity,  but 
also  to  the  independence,  of  his  capital.  He  therefore  adopted  a 
course  as  unworthy  of  his  fame,  as  it  was  unsound  in  policy.  Not 
daring  to  hazard  a  contest  in  the  field,  nor  trusting,  as  he  had  done, 
in  Jehovah,  he  preferred  purchasing  the  aid  of  the  king  of  Syria. 
By  sending  him  a  gorgeous  present,  he  persuaded  Benhadad  to  in- 
vade Israel :  a  step  which,  indeed,  effectually  relieved  him ;  for 
Baasha  was  immediately  obliged  to  abandon  his  purpose,  and  march 
his  army  to  the  north,  to  protect  his  own  dominions  from  Syrian 
aggression.  Asa,  exulting  in  his  deliverance,  made  a  levy  from  the 
Avhole  nation,  and  appropriated  the  materials  which  the  king  of 
Israel  had  collected  for  the  pm-pose  of  building  Ramah,  to  the  erec- 
tion of  Geba  and  Mizpeh. 

But  apparent  prosperity  is  not  always  success.  Asa  had  no 
sooner  effected  his  object  by  diplomacy,  than  he  was  met  by  a  pro- 
phet of  Jehovah,  who  severely  reprehended  his  unfaithfulness.  From 
the  address  of  the  sacred  messenger  on  this  occasion,  it  may  be 
gathered,  that  Asa  Avas  prevented  from  resisting  the  king  of  Israel, 
by  an  apprehension  that,  if  he  did,  the  sovereign  of  Syria  would 
support  Baasha,  and  that  there  would  be  thus  arrayed  against  him 
an  overwhelming  force.  But  the  prophet  reminds  him  of  his  tri- 
umph over  the  Ethiopian  host,  and  declares  that  his  faithless  and 
foolish  conduct  had  alone  prevented  him  from  having  an  equally 


THE  HEBREW  PEOPLE.  309 

glorious  one  over  the  Syrians ;  at  the  same  time  predicting  that,  as 
he  had  thus  greatly  increased  the  poAver  and  influence  of  his  bitter- 
est enemy,  he  should  have  wars  to  the  end  of  his  life. 

This  communication,  instead  of  humbling  the  king  of  Judah,  and 
leading  him  to  repentance,  filled  him  with  rage.  He  instantly  ar- 
rested the  prophet,  and  threw  him  into  prison ;  thus  adding  to  his 
former  fault  the  heinous  sin  of  persecuting  an  inspired  messenger  of 
Jehovah.  From  this  time  we  havi3  no  further  information  of  the 
public  affairs  of  Judah  in  his  reign.  Nor  should  we,  in  all  proba- 
bility, have  had  any  respecting  the  king,  had  he  not  in  his  own  case 
introduced  a  new  mode  of  celebrating  a  royal  funeral.  The  death 
of  Asa  appears  to  have  been  hastened  by  a  sore  disease  in  his  feet ; 
and  it  is  recorded,  that  he  oppressed  some  of  the  people,  and  that 
his  personal  sufferings  did  not  lead  him  to  ask  help  of  the  Lord,  but 
that  he  trusted  entirely  to  medical  aid.  These  statements  are  evi- 
dently given  to  intimate  that,  in  the  latter  part  of  his  reign,  he  be- 
came proud,  as  well  as  impatient  of  reproof;  and,  consequently,  was 
indisposed  to  prayer.  When,  therefore,  we  read  that  "  the  heart  of 
Asa  was  perfect  all  liis  days,"  (2  Chron.  xv,  17,)  we  are  to  under- 
stand the  words,  not  as  referring  to  his  personal  religious  character, 
but  as  teaching  that  his  hatred  to  idolatry  was  uniform,  and  con- 
tinued unaltered  all  his  life.  This  sense  the  context  requires.  But 
Asa  died ;  "  and  they  buried  him  in  his  own  sepulchres,  which  he 
had  made  for  himself  in  the  city  of  David,  and  laid  him  in  the  bed 
which  was  filled  with  sweet  odors  and  divers  kinds  of  spices  prepared 
by  the  apothecaries'  art :  and  they  made  a  very  great  burning  for 
him."  2  Chron.  xvi,  14.  (See  Appendix,  note  86.) 

In  this  reign,  for  the  first  time  in  the  kingdom  of  Judah,  we  find 
a  prophet  of  Jehovah  silenced  and  pmiished.  No  political  calamity 
or  defeat  in  Avar  could  portend  so  gi-eat  national  danger  as  this  crime. 
Under  any  circumstances,  such  conduct  Avould  have  been  very  repre- 
hensible :  in  this  instance  it  assumes  a  most  aggravated  character. 
In  the  kingdom  of  Israel,  the  sin  of  Jeroboam  introduced  a  state 
policy  at  variance  with  the  law  of  God.  It  was,  therefore,  to  be  ex- 
pected that  his  divinely  appointed  messengers  Avould  reprove  those 
practices ;  and  that,  in  consequence,  all  the  power  of  royalty  would 
stand  opposed  to  their  ministration.  In  Judah  it  was  different. 
Here  the  established  worship  of  the  Mosaic  economy  was  regularly 
conducted,  and  a  series  of  divinely  inspired  prophets  perpetuated  a 
spiritual  ministration  replete  with  direct  revelation  from  heaven. 
When,  therefore,  the  sovereign  of  tliis  kingdom  arrayed  his  power 
against  a  holy  prophet,  and  suppressed  his  inspired  communication, 
we  have  not  only  an  instance  of  a  great  public  sin,  and  see  the  na- 


310  THE  HEBREW  PEOPLE. 

tion  deprived,  to  a  certain  extent,  of  a  most  important  source 
of  -wisdom  and  power,  but,  what  is  far  worse,  we  see  a  king  of 
Judah  renouncing  the  theocracy,  and  rejecting  the  interposition  of 
God. 

Asa  was  succeeded  by  Jehoshaphat.  The  first  public  efforts 
of  this  prince  were  directed  to  render  eflBcient  the  frontier- defenses 
of  the  kingdom,  and  to  secure  the  cities  which  his  father  Asa  had 
taken  from  Israel.  He  appears  to  have  entered  upon  this  work  in 
humble  dependence  upon  Jehovah,  and  with  a  hearty  devotedness 
to  his  service.  God  honored  his  upright  conduct,  and  greatly 
blessed  and  strengthened  him.  Thus  favored,  Jehoshaphat  endea- 
vored to  complete  the  religious  reformation  which  had  been  begun 
in  the  reign  of  his  father.  In  order  to  this,  he  "  took  away  the  high 
places  and  groves  "  which  remained  in  Judah,  2  Chron.  xvii,  6 ;  thus 
endeavoring  to  destroy  every  incentive  to  idolatry,  even  those  which, 
from  their  private  character,  or  their  accordance  with  patriarchal 
rites,  had  hitherto  been  tolerated.  But,  not  satisfied  with  this,  Je- 
hoshaphat took  active  measures  to  imbue  the  mind  of  the  people  with 
the  holy  religion  to  which  they  were  called.  The  means  adopted 
for  this  purpose  afforded  much  information  respecting  the  religious 
history  of  these  times.  It  appears  that  the  king  commanded,  or,  as 
would  now  be  said,  issued  a  commission  to,  five  princes,  nine  Le- 
vites,  and  two  priests,  who  were  required  to  go  through  the  cities  of 
Judah  to  teach  the  people.  With  them  they  took  "the  book  of  the 
law  of  the  Lord,"  that  it  might  be  the  standard  and  guide  of  all 
their  communications.  Verses  7-9. 

This  circumstance,  which  is  usually  passed  over  without  remark 
or  investigation,  is  well  worth  serious  attention.  We  have  no  parti- 
cular information  as  to  the  precise  object  of  this  commission,  or  as 
to  the  manner  in  which  the  several  functionaries  discharged  their  task. 
The  explicit  statement  of  the  text  will,  however,  when  carefully 
considered,  afford  some  definite  information  respecting  this  important 
undertaking.  The  intention  was  to  teach  the  people.  And  there- 
fore, although  we  are  not  told  specifically  what  was  to  be  taught, 
when  it  is  considered  that  this  appointment  was  made  by  the  king, 
and  that  the  religion  of  the  land  was  the  basis  of  its  political  consti- 
tution, we  cannot  doubt  that  this  teaching  was  intended  to  make 
the  people  acquainted  with  their  religious  and  political  duties. 
Further :  the  official  character  of  the  persons  employed  in  this  work 
indicates  the  nature  and  importance  of  the  object.  The  princes 
would  not  only  give  to  the  instruction  communicated  all  the  weight 
of  their  position  and  influence,  but  would  endeavor  to  make  it  bear 
upon  the  national  Avell-being,  by  enlightening  the  people  respecting 


THE  HEBREW  PEOPLE.  311 

their  political  duty  and  interests,  and  persuading  them  to  a  faith- 
ful and  zealous  discharge  of  these  obligations.  The  Levites  would 
feel  it  their  duty  to  teach  and  enforce  the  wide  range  of  religious 
ceremonial,  with  all  that  pertained  to  the  service  of  the  temple  and 
the  ritual  law;  while  the  priests  would  impress  upon  the  pubUc 
mind  the  moral  and  religious  bearing  of  these  several  laws  and  pre- 
cepts; and  thus  place  before  the  whole  people,  in  all  the  wide 
range  of  their  concerns,  the  means  of  maintaining  a  constant  recog- 
nition of  their  relation  to  God. 

The  last  object  was  more  particularly  provided  for,  by  their  hav- 
ing the  book  of  the  law  with  them.  The  circumstance  here  narrated 
is  of  great  importance.  It  shows  that,  at  this  time,  the  writings  of 
Moses  were  regarded  as  the  supreme  rehgious  and  political  author- 
ity of  the  nation ;  that  it  was  necessary  to  have  constant  reference 
to  them  in  public  instruction ;  and  that  there  was,  throughout  the 
land,  suflScient  knowledge  of  letters  to  make  an  appeal  to  the  written 
law  conclusive.  Again:  it  will  be  observed  that  this  commission 
itinerated  through  the  country,  that  every  part  of  the  people  might 
be  instructed.  We  may  farly  presume  that  the  capital,  and  other 
large  cities,  would  possess  superior  means  of  instruction  to  the 
smaller  and  more  distant  places.  This  plan,  however,  met  the  exigen- 
cies of  all,  and  especially  of  the  most  necessitous.     - 

The  result  of  this  wise  policy  was  soon  observable.  The  people 
throughout  the  land  became  united,  and  devoted  to  the  service  of  God ; 
and  Jehovah,  consequently,  threw  his  protecting  shield  over  the 
country :  "  The  fear  of  the  Lord  fell  upon  all  the  kingdoms  of  the 
lands  that  were  round  about  Judah,  so  that  they  made  no  war 
against  Jehoshaphat."  2  Chron.  xvii,  10.  Under  this  influence  the 
Philistines  paid  to  Jehoshaphat  a  considerable  tribute  in  silver ;  and 
the  Arabians,  an  equally  valuable  contribution  in  cattle.  In  those 
prosperous  circumstances,  the  king  carried  on  important  Avorks  in 
the  cities  of  Judah ;  and,  at  the  same  time,  not  only  put  all  the  for- 
tified cities  in  the  best  possible  condition,  mth  a  full  equipment  of 
stores  and  troops,  but,  in  addition,  greatly  augmented  liis  disposable 
army,  perfected  its  organization,  and  placed  its  several  sections  un- 
der able  officers.     Verses  13-19.* 

Thus  far  Jehoshaphat  had  conducted  the  affairs  of  his  kingdom 
with  great  judgment  and  prudence.  His  piety,  being  conspicuous 
in  all  his  arrangements,  gave  consistency  and  success  to  his  efforts. 
But  how  frequently  do  we  see  the  religion  of  early  life  fail  under 
the  temptations  incident  to  more  advanced  age !  The  king  of  Judah 
first  evinced  aberration  of  judgment  by  forming,  or  consenting  to, 

''  It  is  more  than  probable  tbat  the  numbers  in  the  text  are  over-estimated. 


312  THE  HEBREW  PEOPLE. 

a  matrimonial  connection  between  his  son  and  the  daughter,  not  only 
of  the  wicked  Ahab,  but  also  of  the  idolatrous  Jezebel.  Bishop 
Patrick  has  suggested,  as  the  only  possible  apology  for  this  conduct, 
the  hypothesis,  that  Jehoshaphat  might  have  hoped,  in  case  Ahab 
should  die  without  male  issue,  that  he  would  be  able  to  re-unite  all 
Israel  under  the  government  of  his  son.  If  this  was  the  motive  by 
which  he  was  influenced,  it  only  shows,  that  he  was  one  of  a  very 
great  number  of  princes  who  have  adopted  a  most  unwarrantable 
and  ridiculous  line  of  state  policy,  and  who,  as  the  result,  have  reaped 
bitter,  but  deserved,  disappointment. 

This  alliance  soon  led  the  king  of  Judah  into  trouble.  On  a  visit 
to  Ahab,  he  was  persuaded,  even  against  the  admonition  of  an  in- 
spired prophet,  to  aid  him  in  an  attempt  against  Ramoth-gilead, 
which  was  then  held  by  the  king  of  Syria.  Here  he  was  in  great 
danger,  failed  in  the  enterprise,  and  narrowly  escaped  with  his  life. 
Returning  to  his  own  country  he  was  met  by  Jehu,  the  son  of  Ha- 
nani  the  prophet,  the  same  person  who  many  years  before  had  pre- 
dicted the  ruin  of  the  house  of  Baasha  king  of  Israel.  The  man  of 
God  severely  reproved  Jehoshaphat  for  this  ungodly  alliance ;  and, 
while  admitting  the  good  that  he  had  done,  condemned  him  for  aid- 
ing those  who  hated  Jehovah. 

The  king  acted  as  if  sensible  of  the  danger  which  he  had  escaped, 
and  immediately  proceeded  to  place  the  jmnsprudence  of  his  country 
in  the  most  eflBcient  condition.  For  this  purpose  he  traveled  through 
the  country,  appointing  judges  in  every  city,  charging  them  to  per- 
form their  duty  as  in  the  presence  of  Jehovah.  In  Jerusalem  also 
he  appointed  a  special  court  of  Levites  to  superintend  ecclesiastical 
affairs  and  the  laws  of  inheritance. 

After  Jehoshaphat  had  completed  these  improvements,  he  was 
menaced  with  a  new  and  unlooked-for  danger.  Moab  and  Ammon, 
with  other  neighboring  nations,  having  formed  an  alliance  against 
Judah,  their  united  forces  made  an  army  so  numerous  and  mighty, 
as  to  threaten  ruin  to  the  city  of  Jerusalem,  and  the  entire  kingdom. 
In  this  emergency  Jehoshaphat  acted  in  a  manner  becoming  a  wise 
and  pious  king  of  Judah.  He  threw  himself  fully  on  the  protection 
and  mercy  of  Jehovah.  In  order  to  secure  his  aid,  he  proclaimed  a  fast 
throughout  the  whole  kingdom  ;  and  it  is  worthy  of  notice,  that  the 
religious  reformation  which  had  been  effected  operated  so  favorably, 
that  the  people  generally  responded  to  the  call,  and  came  up  to  Je- 
rusalem to  seek  the  Lord.  The  result  forms  a  memorable  event  in 
the  annals  of  the  kingdom.  The  sovereign  and  his  people  assem- 
bled in  the  court  of  the  temple ;  and  Jehoshaphat,  after  the  example 
of  Solomon,  "  stood  in  the  congregation  of  Judah  and  Jerusalem,"  and 


THE  IIEBREAV  PEOPLE.  313 

prayed  earnestly  to  God.  (2  Chron.  xx,  5.)  This  supplication,  delivered 
without  form  or  apparent  premeditation,  is  "  one  of  the  most  sensi- 
ble, pious,  correct,  and,  as  to  its  composition,  one  of  the  most  elegant, 
prayers  ever  offered  under  the  Old-Testament  dispensation."  Hav- 
ing been  delivered  under  the  plenary  inspiration  of  the  Holy  Spirit, 
it  is  incorporated  into  the  text  of  the  Bible.  The  answer  was  im- 
mediate, and  full  of  consolation :  for  when  the  king  ceased,  and  all 
Judah  waited  upon  God,  the  Spirit  of  the  Lord  fell  upon  Jahaziel, 
a  Levite  of  the  sons  of  Asaph,  in  the  midst  of  th^  congregation, 
"  and  he  said,  Hearken  ye,  all  Judah,  and  ye  inhabitants  of  Jerusa- 
lem, and  thou  king  Jehoshaphat,  Thus  saith  the  Lord  unto  you  :"  he 
then  proceeded  to  assure  them  that  God  regarded  their  cause  as  his 
own ;  that  therefore  they  were  called  upon  to  dismiss  all  fear,  and  to 
feel  no  apprehension  from  the  multitude  of  their  foes.  He  then  assured 
them  that  as  the  cause  was  the  Lord's,  he  would  fight  for  them,  and 
they  should  not  even  be  required  to  share  in  the  conflict,  but  to  be 
still,  and  trust  in  him.  The  prophet  thence  proceeded  to  show  how 
the  king  should  conduct  himself,  in  order  to  secure  all  this  deliver- 
ance. Verses  13-17.  Thus  far  the  scene  was  grand.  Here  Judah 
acts  worthy  of  his  covenant  relation  to  Jehovah :  but  the  crowning 
glory  of  the  case  was  yet  to  come.  When  the  prophet  ceased,  so 
full  were  all  of  confidence  in  the  Lord,  whose  pervading  Spirit 
taught  all  hearts,  and  influenced  every  mind,  that  the  Levites  bm'st 
into  a  song  of  praise,  Avhile  the  king  bowed  his  head,  and  all  Judah 
and  Jerusalem  fell  prostrate,  worshiping  Jehovah.  How  glorious 
are  the  results  of  genuine  faith  in  God !  Jehoshaphat  and  his  people 
exulted  in  their  deliverance,  although  the  army  of  their  enemies  lay 
in  all  their  might  within  thirty- six  miles  of  the  capital.  But  God 
had  undertaken  their  cause,  and  they  trusted  in  him.  The  conduct 
of  the  king  on  the  following  day  was  worthy  of  himself.  He  rose 
early  in  the  morning,  and,  obedient  to  the  Divine  command,  marched 
to  meet  his  foes  in  the  wilderness  of  Tekoa ;  and,  as  they  went,  he 
exhorted  the  people,  not  to  deeds  of  valor,  but  to  the  exercise  of 
faith :  "  Believe,"  said  he,  "  in  the  Lord  your  God,  so  shall  ye  be 
established;  believe  his  pi-ophets,  so  shall  ye  prosper."  Verse  20. 
The  result  justified  the  prediction.  God  brought  ruin  to  the  invad- 
ing host,  and  the  army  of  Judah  had  only  to  collect  the  spoil,  and 
return  in  triumph  to  Jerusalem.  Booth  has  a  happy  conjecture  as 
to  the  means  by  which  this  miraculous  victory  was  obtained.  He 
says,  "  I  conceive  that  the  Edomites,  who  had  been  placed  as  an 
ambush  against  the  Judahites,  either  by  mistake  or  designedly,  at- 
tacked the  Ammonites  and  the  Moabites  ;  and  that  these,  uniting, 
repelled  the  attack,  and  in  a  great  measure  destroyed  the  Edomites ; 


314  THE  HEBREW  PEOPLE. 

the  latter,  quarreling  among  themselves,  mutually  destroyed  one 
another." 

The  return  of  the  king  and  his  people,  laden  with  spoil,  to  the 
capital,  going  up  first  to  the  house  of  the  Lord  to  praise  him  for  his 
goodness,  is  one  of  the  finest  incidents  in  the  theocratic  history  of 
Judah.  It  was  such  obedience  and  faith  that  made  up  the  strength 
of  Israel.  The  results  of  this  victory  were  greater  than  those  of  a 
thousand  battles  won  by  the  sword;  for  "the fear  of  God  was  on  all 
the  kingdoms  of  those  countries,  when  they  had  heard  that  the  Lord 
fought  against  the  enemies  of  Israel.  So  the  realm  of  Jehoshaphat 
was  quiet :  for  his  God  gave  him  rest  round  about."  Verses  29,  30. 

Yet,  notwithstanding  this  Divine  interposition  and  glorious  suc- 
cess, Jehoshaphat  seems  to  have  remained  unconvinced  of  the  im- 
propriety of  his  alliance  with  the  sinful  house  of  Ahab.  While  Aha- 
ziah  reigned  over  Israel,  Jehoshaphat  was  induced  to  join  this  prince 
in  an  endeavor  to  revive  the  commercial  navigation  to  the  East, 
which  had  been  found  so  productive  in  the  time  of  Solomon :  for 
this  purpose,  by  their  joint  efforts,  a  navy  was  provided  at  Ezion- 
geber.  But  the  result  proved  that  the  enterprise  was  neither  con- 
ducted with  adequate  skill,  nor  under  the  blessing  of  Providence. 
To  this  day,  the  entrance  to  this  port  is  rendered  very  dangerous  by 
a  ledge  of  rocks ;  and  it  seems  that  the  fleet  was  lost,  probably  upon 
this  reef,  in  their  attempt  to  leave  the  harbor. 

From  the  peculiar  construction  of  the  narrative  of  these  events  in 
the  Book  of  Kings,  it  is  rendered  very  doubtful  whether,  in  respect 
of  this  expedition,  Jehoshaphat  at  first  refused  to  co-operate  with  the 
king  of  Israel,  and  afterward  consented ;  or  whether,  having  united 
with  Ahaziah  at  first,  and  meeting  with  the  disaster  above  referred 
to,  he  then  prosecuted  a  similar  enterprise  alone.  1  Kings  xxii,  48, 49. 
It  is,  however,  certain,  that  this  unholy  alliance  was  the  cause  of  the 
breaking  of  the  ships  at  Ezion-geber,  as  this  was  specially  commu- 
nicated to  Jehoshaphat  by  Eliezer  the  prophet.  2  Chron.  xx,  37. 
Nor  was  this  the  last  danger  to  which  the  king  of  Judah  was  sub- 
jected from  the  same  cause.  In  the  reign  of  the  next  king  of  Israel, 
Jehoram,  Jehoshaphat  was  induced  to  join  him  in  a  war  with  Moab ; 
from  which,  again,  he  was  extricated  only  by  miraculous  power, 
through  the  instrumentality  of  Elisha  the  prophet,  as  recorded  in 
the  last  chapter. 

Soon  after  these  events,  Jehoshaphat  died.  He  left  his  kingdom 
in  a  flourishing  condition :  for,  although  all  the  high  places  had  not 
been  destroyed,  the  knowledge  and  practice  of  true  religion  had  been 
greatly  extended,  justice  was  more  efficiently  administered,  and  every 
branch  of  state  economy  greatly  improved.    Yet  when  it  is  consider- 


THE  HEBREW  PEOPLE.  315 

ed  that  almost  all  tlie  evils  and  dangers  of  his  reign  had  arisen  from 
the  unhappy  connection  which  had  been  formed  with  the  house  of 
Ahab,  it  will  be  admitted  that,  even  at  the  death  of  this  king,  the 
future  prospects  of  Judah  were  not  bright.  If  the  injluence  of  Atha- 
liah  was  so  pernicious  while  her  pious  father-in-law  lived,  what  might 
not  be  apprehended  when  she  was  invested  with  all  the  powers  pos- 
sessed by  the  wife  of  the  reigning  king  ? 

Jehoram  ascended  the  throne  of  his  father,  and  assumed  the  exer- 
cise of  royal  authority  under  circumstances  which  might  have  afford- 
ed him  hopes  of  abundant  prosperity  and  honor.  But  alas !  he  soon 
showed  that  his  conduct  and  reign  were  to  be  the  reverse  of  his 
father's.  Although  Jehoshaphat  had  wisely  employed  his  other  sons, 
and  distributed  them  into  various  cities,  that  the  kingdom  might  be 
fully  reserved  for  his  heir ;  yet  no  sooner  had  Jehoram  grasped  the 
supreme  power,  than  he  had  them  all  put  to  death.  This  was  the 
first  time  anything  so  horribly  atrocious  was  perpetrated  by  the 
house  of  David.  But  this  wickedness  was  only  indicative  of  the 
future  character  of  the  sovereign.  Forsaking  the  way  of  his  father, 
he  gave  himself  up  to  the  influence  of  his  wife,  and  to  all  the  wicked 
and  idolatrous  practices  of  Ahab  her  father.  In  the  early  part  of 
this  reign  the  Edomites  revolted ;  and,  although  Jehoram  was  able 
to  defeat  them  in  battle,  he  could  not  again  reduce  them  to  obedience. 
But,  not  satisfied  with  forsaking  Jehovah  himself,  and  placing  the 
whole  influence  of  his  crown  and  court  in  opposition  to  his  will,  and 
in  favor  of  Sidonian  idolatry,  he  actually  enforced  this  apostasy,  "  and 
caused  the  inhabitants  of  Jerusalem  to  commit  fornication,  and  com- 
pelled Judah  thereto."  2  Chron,  xxi,  11. 

But  it  was  not  the  Divine  purpose  that  Jehoram  should  go  on  in 
this  course  of  iniquity  unwarned.  In  this  instance  a  most  unusual 
course  was  adopted :  a  written  epistle  was  sent  to  the  king,  in  which 
his  wicked  course  was  explicitly  pointed  out,  and  its  punishment 
plainly  denounced.  Verses  12-14.  (See  also  Appendix,  note  87.) 
By  whomsover  this  letter  was  written,  events  proved  it  to  be  truly 
prophetic.  A  combination  of  Arabians  and  Philistines  soon  assailed 
the  infatuated  king.  The  progress  of  the  assault  was  as  rapid,  as 
its  power  was  irresistible.  The  extent  of  this  incursion,  in  reference 
to  the  country  generally,  is  not  specified ;  but  we  are  told  that  they 
"  carried  away  all  the  substance  that  was  found  in  the  king's  house, 
and  his  sons  also,  and  his  wives ;  so  that  there  was  never  a  son  left 
him,  save  Jehoahaz,  the  youngest  of  his  sons."  Verse  17.  After 
this,  Jehoram  was  seized  with  the  predicted  disease,  of  Avhich,  after 
languishing  two  years,  he  miserably  died.  The  people,  to  mark  their 
sense  of  his  infamous  conduct,  refused  to  bury  him  in  the  royal 


316  THE  HEBREW  PEOPLE, 

sepulchre,  or  to  give  him  a  royal  funeral  .  After  a  short  reign  of  only 
eight  years,  he  had  so  completely  satiated  his  people  with  his  vices 
and  misgovernment,  that  no  one  wished  his  life  protracted  another 
day:  "He  departed  without  being  desired."  Verse  20.  Ahaziah, 
the  youngest  son  of  Jehoram,  who  had  been  saved  from  the  faassacre 
of  his  family,  succeeded  his  father  on  the  throne.  He  was  the  son 
of  Athaliah,  who  was  the  daughter  of  Ahab  and  Jezebel ;  and  when 
we  read  that  "  his  mother  was  his  counselor  to  do  wickedly,"  (2  Chron. 
xxii,  3,)  we  may  easily  apprehend  the  character  of  his  reign.  He,  too, 
pursued  with  eagerness  the  policy  of  his  father,  and  impelled  the 
kingdom  onward  towards  an  entire  rejection  of  Jehovah,  and  a  full 
establishment  of  idolatry.  But  his  career  was  short.  He  accom- 
panied his  relation  Jehoram,  king  of  Israel,  in  an  attempt  on  Ra- 
moth-gilead,  where  the  latter  was  Avounded,  and  obliged  to  return  to 
Jezreel.  Here  he  was  visited  by  the  young  king  of  Judah,  who,  in 
consequence,  fell  a  victim  to  the  fury  of  Jehu,  when  he  destroyed  the 
posterity  of  Ahab,  having  reigned  but  one  year.  Not  only  did  the 
king  fall  by  the  hand  of  the  son  of  Nimshi,  but  forty-two  of  his  im- 
mediate relatives,  who  were  going  down  to  Jezreel  to  visit  the  royal 
family  of  Israel,  met  this  furious  enemy  of  the  house  of  Ahab  in  his 
way  to  Samaria,  and  were  also  every  one  of  them  cut  off. 

But  calamitous  as  were  those  circumstances  to  the  house  of  David, 
they  were  neither  the  last  nor  the  worst.  Athaliah,  seeing  that  her 
husband  and  son  were  both  dead,  determined  to  seize  the  royal 
power  for  herself;  and,  possessing  the  wickedness  and  energy  of  her 
mother  Jezebel,  she  proceeded  to  destroy  all  the  seed-royal  of  the 
house  of  David,  and  conducted  her  purpose  with  so  much  prompti- 
tude and  daring,  that  nothing  but  the  providential  preservation  of 
the  infant  Joash  by  his  paternal  aunt  prevented  the  full  accomplish- 
ment of  her  murderous  design. 

Athaliah,  however,  so  far  succeeded  as  to  possess  herself  of  the 
supreme  power,  which  she  appears  to  have  exercised  as  wick- 
edly as  it  was  begun,  but  at  the  same  time  with  great  talent  and 
energy.  As  might  have  been  expected,  her  main  design  was  to  over- 
throw the  worship  of  Jehovah,  and  to  establish  that  of  Baalim  and  the 
other  objects  of  Sidonian  worship.  So  daringly  did  she  prosecute  this 
purpose,  that  she  had  broken  up,  and  to  a  great  extent  dismantled,  the 
house  of  God,  and  had  taken  all  the  dedicated  things  of  the  sanctuary 
for  the  service  of  Baalim.  Thus  was  Jerusalem  fast  sinking  into  the 
vortex  of  idolatry,  and  Judah  becoming  alienated  from  the  true  God, 
After  six  years  of  this  misrule,  when  Joash,  who  had  been  pro- 
tected by  his  aunt  and  her  husband  the  high  priest,  was  seven  years 
old,  Jehoiada,  who  filled  this  sacred  office,  Avearied  of  the  domination 


THE  HEBREW  PEOPLE.  317 

of  a  murderess,  and  roused  to  action  by  the  constant  aggression 
made  upon  the  religion  of  his  fathers  and  the  worship  of  his  God, 
determined  to  inaugurate  the  child  Joash  into  the  royal  dignity. 
Having  concerted  all  his  measures  with  great  ability,  and  obtained 
the  attendance  of  an  increased  number  of  priests  and  Levites,  he 
placed  the  young  prince  in  the  temple,  anointed  him  with  oil,  put 
the  crown  on  his  head,  and  saluted  him  as  king.  Athaliah  soon 
heard  the  noise  and  shouting ;  and,  proceeding  to  the  temple,  the 
whole  truth  flashed  on  her  mind.  She  shouted,  "  A  conspiracy !  a 
conspiracy  !"  and  rent  her  clothes,  hoping  to  collect  her  friends  in 
support  of  her  power ;  but  in  vain :  she  was  surrounded  by  order  of 
the  high  priest,  taken  out  of  the  temple,  and  put  to  death.  Thus 
was  the  sovereignty  of  Judah  wrested  from  hands  stained  with  blood, 
and  a  mind  besotted  with  the  vilest  idolatry,  and  placed  under  the 
guardianship  of  those  who  were  devoted  to  the  service  of  the  Lord. 

The  commencement  of  the  reign  of  Joash,  although  he  was  a 
minor,  was  auspicious.  Under  the  guardianship  of  Jehoiada,  his 
public  measures  were  directed  to  restore  the  worship  of  Jehovah. 
But,  during  the  preceding  reigns,  the  temple  had  not  only  been  de- 
spoiled of  its  treasures  and  consecrated  furniture,  but  the  sacred 
structure  itself  had  been  so  injured  and  neglected,  that  it  had  sunk 
into  great  decay.  The  young  king  appears  to  have  noticed  the  di- 
lapidated state  of  the  sanctuary  in  the  early  part  of  his  reign,  and 
to  have  commanded  that  measures  should  be  immediately  taken  for 
its  restoration  and  repair.  It  seems,  however,  that  the  sources  of 
income  which  had  been  ordained  for  the  support  of  the  temple  had 
been  diverted  from  their  appropriate  object,  and  made  perquisites 
for  the  priests  and  Levites ;  so  that,  amid  the  confusion  and  disorder 
which  had  been  introduced  with  idolatry,  the  unfaithfulness  of  those 
to  whom  the  worship  and  honor  of  Jehovah  had  been  intrusted  exer- 
cised the  most  pernicious  influence  on  the  interests  of  true  religion. 
In  consequence  of  this  state  of  things,  instead  of  the  priests  and 
Levites  joyfully  and  heartily  laboring  to  carry  the  king's  purpose 
into  effect,  they  "  hastened  it  not."  2  Chron.  xxiv,  5.  Jehoiada, 
although  zealous  for  the  service  of  God,  appears  to  have  lacked  spi- 
rit and  energy.  During  the  minority  of  Joash  he  had  the  chief 
direction  of  affairs ;  and  yet  the  high  places  were  not  taken  away, 
but  the  people  continued  to  burn  incense  in  these  pernicious  nurse- 
ries of  idolatry ;  and,  consequently,  many  years  of  golden  oppor- 
tunity appear  to  have  passed  away  with  little  being  done  to  restore 
the  house  of  God  to  a  safe  and  decent  condition :  for,  in  the  three  and 
twentieth  year  of  the  king's  reign,  "  the  priests  had  not  repaired  the 
breaches  of  the  house."  2  Kings  xii,  6. 


318  THE  HEBREW  PEOPLE. 

At  this  time  the  king  zealously  applied  himself  to  the  work  ;  and, 
finding  that  the  regular  taxes  which  should  have  been  applied  to  the 
use  of  the  sanctuary  had  been  either  so  long  remitted  that  there  was 
a  general  opposition  to  their  payment,  or  had  been  so  commonly 
diverted  into  other  channels  that  there  was  little  chance  of  fully  re- 
storing them  to  their  legitimate  purpose,  he,  with  the  consent  of  the 
high  priest,  turned  the  impost  into  a  voluntary  gift.  This  measure 
proved  successful.  The  temple  was  fully  restored,  and  the  same 
means  were  then  continued  to  supply  vessels  of  gold  and  silver  for 
its  ministrations  according  to  the  original  institute.  Thus  were  the 
services  of  the  sanctuary  resumed,  and  continued  all  the  days  of 
Jehoiada,  who  died  at  the  advanced  age  of  one  hundred  and  thirty, 
having  "  done  good  in  Israel,  both  toward  God,  and  toward  his 
house."  2  Chron.  xxiv,  16. 

We  may  here  pause  for  momentary  observation.  The  kingdom 
of  Judah,  from  the  accession  of  Rehoboam,  has  passed  under  our 
review.  The  manifestations  of  Divine  care  and  support  have  been 
constantly  observable.  Yet  this  favored  kingdom  has  often  been 
brought  into  danger  by  the  prevalence  of  idolatry,  the  unfaithfulness 
of  the  people  repeatedly  threatening  to  destroy  the  purpose  for  Avhich 
God  had  raised  them  up.  At  length  Jehoshaphat  repairs  the  dis- 
order, checks  the  waywardness  of  the  people,  and  leads  them  back 
to  the  service  of  their  God.  But  how  soon  is  this  bright  prospect 
blasted !  His  unwise  and  unholy  alliance  with  Ahab  sowed  the  seeds 
of  apostasy,  guilt,  and  infamy,  which  in  the  following  reigns  brought 
the  people  into  awful  alienation  from  God,  and  the  state  to  the  brink 
of  ruin.  Yet  even  from  this  fallen  condition  did  the  mercy  of  God 
raise  them.  By  the  instrumentality  of  the  child  Joash,  and  of  the 
pious  and  venerable  high  priest,  error  was  rebuked  and  checked,  the 
house  of  God  repaired,  his  worship  restored,  and  bright  hopes  raised 
of  glory  and  happiness  to  the  kingdom  of  Judah.  But  were  they 
realized  ?  Alas  !  no  sooner  had  the  venerable  high  priest  sunk  into 
the  grave,  than  these  hopes  perished  with  him. 

Immediately  after  liis  decease,  the  princes  of  Judah,  who  had  been 
always  devoted  to  idolatrous  practices,  so  flattered  the  king  by  their 
obsequious  attentions,  that  he  was  soon  seduced  from  the  service  of 
Jehovah,  and  himself  led  into  a  course  of  idolatry.  The  king  and 
his  court  "  left  the  house  of  the  Lord  God  of  their  fathers,  and  served 
groves  and  idols."  2  Chron.  xxiv,  18.  But  the  mercy  of  the  Lord 
followed  them,  and  "  sent  prophets  to  them,  to  bring  them  again 
unto  the  Lord ;  and  they  testified  against  them :  but  they  would  not 
give  ear,"  (verse  19,)  but  carried  their  wickedness  to  the  utmost 
excess.    At  length  the  Spirit  of  God  was  poured  out  upon  Zecha- 


THE  HEBREW  PEOPLE.  319 

riah  the  high  priest ;  and,  "  when  he  saw  the  transgression  of  the 
king,  and  of  the  people,  burning  incense  to  an  idol  in  the  house  of 
the  sanctuary  of  the  Lord  on  the  day  of  expiation,  and  preventing 
the  priests  of  the  Lord  from  offering  the  burnt- offerings,  sacrifices, 
daily  oblations,  and  services,  as  written  in  the  book  of  the  law  of 
Moses ;  he  stood  above  the  people,  and  said  "*  unto  them,  "  Thus 
saith  God,  Why  transgress  ye  the  commandments  of  the  Lord, 
that  ye  cannot  prosper  V  Because  ye  have  forsaken  the  Lord,  he 
hath  also  forsaken  you."  Verse  20.  Harassed  and  provoked  at  this 
bold  reproof,  and  alarmed  at  the  effect  Avhich  it  might  have  on  the 
people,  the  king  and  his  courtiers  conspired  against  the  priest  of 
the  Lord ;  and,  exciting  the  passions  of  the  populace,  they  perpe- 
trated the  most  shocking  crime  which  men  could  commit.  Unchecked 
by  the  holy  office  he  bore,  by  the  Divine  influence  under  which  he  spake, 
or  the  sacred  spot  on  which  he  stood,  they  assailed  the  messenger  of 
God,  and  stoned  him  to  death  in  the  court  of  the  house  of  the  Lord. 
In  addition  to  the  sin  of  murdering  a  prophet  of  the  Lord  while 
fulfilling  his  vocation,  and  that  prophet  the  high  priest,  this  crime 
had  in  it  other  elements  of  aggi'avation  and  enormity.  The  king 
and  the  prophet  were  relations  :  the  king's  aunt  was  the  prophet's 
mother.  They  had  been  companions  in  childhood  and  youth ;  and, 
above  all,  the  king  owed  his  life,  his  crown,  and  his  prosperity  to  the 
noble  intervention  and  zealous  devotion  of  the  father  and  mother  of 
the  martyred  priest.  Li  those  circumstances,  we  need  not  wonder 
that  the  Lord  should  have  permitted  his  dying  servant  to  intimate 
to  his  murderers  their  approaching  punishment ;  for  when  Zechariah 
died,  he  said,  "  The  Lord  look  upon  it,  and  require  it."t  Verse  22. 
And  so  he  did.  For  at  the  end  of  that  year,  Hazael,  the  proud  and 
daring  king  of  Syria,  having  overcome  the  king  of  Israel,  and 
drained  that  kingdom  of  its  wealth,  humbling  the  king  to  the  dust, 
marched  against  Judah.  He  first  invested  Gath,  and  took  it.  He 
then  marched  upon  Jerusalem ;  and,  although  the  Syrian  army  was 
small  in  comparison  of  that  of  Joash,  the  malediction  of  Heaven 
being  on  the  arms  of  Judah,  God  gave  them  into  the  hand  of  their 
enemies ;  so  that  all  the  princes  of  the  people  who  had  seduced 
Joash,  and  conspired  with  liim  to  murder  the  prophet  of  the  Lord, 
were  destroyed,  and  their  property  sent  as  spoil  to  Damascus.  From 
Joash,  also,  they  extorted  all  the  property  in  the  treasury  of  the 
temple,  and  all  the  sacred  vessels,  whether  left  there  by  his  fathers, 

'  Targiim. 

t  Whitby  has,  by  a  lengthened  argument,  endeavored  to  prove  that  this  person  was  the 
Zecharias  spoken  of  by  Christ,  Matthew  xxiii,  35.  Dr.  Adam  Clarke  is  of  the  same  opi- 
nion; and  Jerome  says  that  the  Gospel  of  the  Niozarenes  reads,  "  Jehoiada,"  instead  of 
*  Barachias." 


320  THE  HEBREW  PEOPLE. 

or  recently  placed  there  by  himself:  and,  having  thus  reduced  him 
to  an  abject  condition,  they  left  him  in  gi'eat  distress. 

It  appears  that  Joash  was  not  only  greatly  impoverished  at  this 
time,  but  also  sorely  diseased.  Whether  he  had  been  wounded  in 
the  war,  or  afflicted  with  illness,  we  cannot  tell ;  but  soon  after  two 
foreign  servants  in  his  household  murdered  him  in  his  bed,  and 
Amaziah,  his  son,  reigned  in  his  stead.  Compare  2  Kings  xii,  with 
2  Chron.  xxiv. 

This  young  prince  copied  the  example  of  his  father..  At  the  be- 
ginning; of  his  reign  "  he  did  that  which  was  right  in  the  sight  of  the 

O  3  O  CD  O 

Lord."  2  Chron.  xxv,  2.  As  soon  as  he  had  fully  secured  the  royal 
power,  he  put  to  death  the  men  who  had  killed  his  father.  But, 
being  guided  by  the  laws  of  Moses,  he  did  not  destroy  their  chil- 
dren. Yet,  although  Amaziah  worshiped  Jehovah,  he  did  not  de- 
stroy the  groves  and  high  places,  which  continued  to  shed  their 
baneful  influence  over  the  religion  of  the  land ;  for  here  the  people 
continued  to  sacrifice  and  to  burn  incense,  to  the  dishonor  of  Jeho- 
vah, and  the  reproach  of  his  name.  Early  in  this  reign,  the  king 
determined  to  attempt  the  conquest  of  Edom,  which  had  revolted 
from  Judah  in  the  days  of  Joram.  For  this  purpose  he  collected  an 
army  of  three  hundred  thousand  men  out  of  his  own  country,  be- 
sides one  hundred  thousand  men  which  he  had  hired  out  of  Israel, 
for  a  hundred  talents  of  silver.  But,  as  he  was  marshaling  this 
host,  and  preparing  for  the  war,  "  there  came  a  man  of  God  to  him. 
saying,  0  king,  let  not  the  army  of  Israel  go  with  thee ;  for  the  Lord 
is  not  with  Israel ;"  adding,  that  if  he  persevered  to  go  to  the  war 
in  this  company  he  should  surely  fail.  The  king  immediately  asked. 
"  But  what  shall  we  do  for  the  hundred  talents  which  I  have  given 
to  the  army  of  Israel  ?"  To  which  the  man  of  God  replied,  "  The 
Lord  is  able  to  give  thee  much  more  than  this."  It  is  better  for  thee 
to  part  with  both  the  money  and  the  men  than,  to  proceed  upon  an 
important  enterprise  under  the  frown  of  Heaven.  The  anger  or 
blessing  of  Jehovah  is  of  more  importance  than  either  the  hundred 
talents,  or  the  hundred  thousand  men.  Verses  7-9. 

Amaziah  obeyed,  and  sent  away  the  men  of  Israel,  who,  enraged 
at  his  conduct,  ravaged  some  of  the  cities  of  Judah  on  their  way 
home.  He  then  put  his  own  troops  in  the  best  possible  condition, 
and  marched  to  invade  Edom ;  and,  notwithstanding  his  diminished 
number  of  forces,  his  success  was  complete  :  he  smote  ten  thousand 
men  in  the  Valley  of  Salt,  and  took  another  ten  thousand  prisoners : 
after  which  he  returned  in  triumph  to  his  capital.  But,  though  thus 
successful  over  his  enemies,  the  expedition  was  fatal  to  Amaziah ; 
for,  after  he  had  retm-ned  from  the  slaughter  of  the  Edomites,  "he 


THE   HEBREW   PEOPLE.  321 

brought  the  gods  of  the  chikh'cn  of  Seir,  and  set  them  up  to  be  his 
gods,  and  bowed  down  himself  before  them,  and  burned  incense  unto 
them."  Verse  14.  This  absurd  and  wicked  conduct  brought  down 
the  anger  of  God  upon  him  ;  but  here,  as  in  other  cases,  before  Je- 
hovah punished,  he  warned  the  offender  of  his  peril.  Again  a  pro- 
phet was  sent  to  him  to  point  out  his  sin  and  danger.  But,  as  he 
talked  with  the  king,  Amaziah  fiercely  threatened  him,  saying, 
"  Art  thou  made  of  the  king's  counsel  ?  forbear ;  why  shouldest  thou 
be  smitten  ?"  The  man  of  God,  thus  repulsed,  simply  added,  "  I 
know  that  God  hath  determined  to  destroy  thee,  because  thou  hast 
done  this,  and  hast  not  hearkened  unto  my  counsel."  Yerse  16. 

It  does  not  appear  that  Amaziah  was  affected  by  this  fearful 
threatening.  He  immediately  afterward  challenged  the  king  of  Is- 
rael to  war.  Whether  this  arose  from  mere  vain-glory,  or  was  occa- 
sioned by  the  violent  conduct  of  the  men  whom  he  had  dismissed, 
after  having  hired  them  as  auxiliaries  in  his  war  Avith  Edom,  does 
not  appear  from  the  sacred  narrative.  However  this  may  be,  Joash 
advised  him  to  be  still,  and  not  to  rush  into  ruin.  Yet  more  incensed 
at  this  conduct,  the  king  of  Judah  determined  upon  war  :  the  armies 
met,  and  Judah  was  completely  defeated.  ISlot  only  was  the  army 
routed  in  the  field,  but  the  king  himself  was  taken  prisoner.  Joash 
of  Israel,  having  his  jaroud  adversary  completely  in  his  power,  re- 
solved to  inflict  an  ample  chastisement.  He  therefore  marched  with 
his  royal  captive  to  Jerusalem,  where  he  brake  down  a  great  part  of 
the  walls  of  the  city,  took  all  the  treasures  of  the  temple  and  of  the 
king's  house,  and,  after  pillaging  the  city  as  far  as  he  pleased,  and 
taking  hostages  for  the  faithful  performance  of  the  conditions  which 
he  had  imposed  upon  his  prostrate  adversary,  he  returned  to  Sa- 
maria. 

We  hear  nothing  further  of  Amaziah,  except  that  many  years 
afterward  he  was  murdered  by  conspirators  at  Lachish ;  and  Aza- 
riah,  his  son,  was  placed  on  the  throne  in  his  stead.  This  prince, 
who  is  better  known  in  sacred  history  as  Uzziah,  was  only  sixteen 
years  old  when  he  began  to  reign ;  yet,  when  he  entered  upon  the 
duties  of  this  high  office,  he  was  remarkable  for  his  personal  piety. 
He  had  sought  God  in  his  early  youth,  and  set  liimself  to  do  that 
which  was  right.  His  first  pubhc  enterprise  appears  to  have  been 
directed  against  the  south  of  Edom,  where  he  recovered  Elath.  He 
then  conducted  successful  wars  against  the  Philistines  and  Arabians. 
Awed  by  his  prowess,  the  Ammonites  submitted  to  Judah,  and  paid 
tribute. 

Uzziah,  encouraged  by  this  prosperity,  bent  his  mind  to  the  orga- 
nization and  improvement  of  his  army ;  he  repaired  the  fortifica- 

21 


322  THE  HEBREW  PEOPLE. 

tions  of  his  capital,  and  other  cities  of  defense ;  the  several  great 
sections  of  state  were  intrusted  to  men  of  integrity  and  ability ;  and 
the  resources  of  the  empire  were  cultivated  with  considerable  suc- 
cess :  so  that  the  king  was  able  to  place  every  branch  of  the  public 
service  in  a  state  of  efficiency.  For  the  protection  of  his  servants 
and  cattle,  he  built  forts  far  away  in  the  wilderness ;  so  that  he  was 
respected  even  to  the  frontier  of  Egypt. 

Although  Uzziah  appears  to  have  acted  like  a  wise  prince,  and 
did  not  neglect  any  national  interest ;  yet,  in  times  so  full  of  turbu- 
lence and  war,  we  need  not  feel  surprised  that  the  army  engaged  his 
principal  attention.  In  order  to  render  his  troops  formidable,  he 
had  prepared  for  them  abundance  of  the  best  armor  of  every  kind, 
offensive  and  defensive,  shields  and  spears,  helmets  and  habergeons, 
bows,  and  slings  to  cast  stones.  There  is,  however,  one  production 
of  the  martial  genius  of  Judah  in  tliis  reign,  which  merits  special 
notice.  When  it  is  considered  how  utterly  inefficient  all  mihtary 
power  had  previously  been  when  applied  against  walled  cities,  it  is 
remarkable  that,  for  the  first  time  in  the  annals  of  the  world,  we  meet 
with  military  engines  constructed  in  Jerusalem  during  the  reign  of 
Uzziah,  and  adapted  to  the  purpose  of  throwing  heavy  missiles, 
either  for  aggression  or  defense,  in  the  siege  of  cities.  The  sacred 
w^riter  says,  "He  made  in  Jerusalem  engines,  invented  by  cunning 
men,  to  be  on  the  towers  and  upon  the  bulwarks,  to  shoot  arrows  and 
gi-eat  stones  withal."  2  Chron.  xxvi,  15.  Without  debating  the  ac- 
curacy of  the  various  opinions  which  have  been  formed  of  these  en- 
gines, we  may  satisfy  ourselves  by  referring  to  two  points.  Gese- 
nius  maintains  that  they  were,  properly  speaking,  iiwentions ;  and 
Bochart,  that  they  were  contrived  for  the  projection  of  stones.*  If 
these  opinions  are  correct,  then  it  appears  that  the  Hebrews,  B.  C. 
800,  invented  machines  which  completely  revolutionized  the  art  of 
war,  as  far  as  it  related  to  the  assault  and  defense  of  fortified  places, 
and  introduced  a  new  era  into  its  history. 

Thus  far  Uzziah  appears  to  have  acted  in  his  public  capacity  in 
obedience  to  Jehovah :  "  He  did  that  which  was  right  in  the  sight 
of  the  Lord ;"  he  did  not  go  after  idols,  he  supported  the  worship 
of  the  true  God.  But  the  sacred  writer  is  careful  to  inform  us,  that 
he  did  not  remove  the  high  places  and  groves,  where  the  people 
offered  idolatrous  worship,  and  burnt  incense,  before  false  gods. 
His  reign,  therefore,  hitherto  was  not  disgraced  by  sinful  innova- 
tion ;  nor  had  it  the  virtue  of  purifying  the  church. 

Uzziah  did  not  maintain  even  this  qualified  fame.  "  When  he 
was  strong,  his  heart  was  lifted  up  to  his  destruction :  for  he  trans- 

•"  Phaleg,  lib.  iii,  cap.  vii ;  Canaan,  lib.  i,  cap.  35. 

21* 


THE   HEBREW   PEOPLE.  323 

gressed  against  the  Lord  liis  God,  and  went  into  the  temple  of  the 
Lord  to  burn  incense  upon  the  altar  of  incense."  2  Chron.  xxvi,  IG. 
In  this  unhallowed  attempt  he  was  repelled  by  Azariah,  the  high 
priest,  who  was  supported  by  a  valiant  body  of  eighty  members  of 
the  priesthood.  While  these,  declaring  the  law  of  the  Lord,  resisted 
the  royal  intruder,  and  he,  excited  to  anger,  persisted  in  his  purpose, 
God  undertook  his  own  cause,  and  smote  him  with  leprosy  :  so  that 
he  hasted  to  get  out  of  the  temple,  and  was  cut  oiF  from  the  congre- 
gation of  Israel,  and  remained  a  leper  to  the  day  of  his  death. 

It  will  be  necessary  to  remark  more  particularly  on  tliis  event,  as 
its  true  character  has  been  greatly  mistaken,  and  therefore  seriously 
misrepresented,  by  several  able  writers  of  the  present  age.  Bishop 
Russel,  speaking  of  it,  ascribes  L^zziah's  fault  to  "  an  excessive  but 
ill-directed  zeal  for  the  honor  of  Jehovah,  to  whose  worship  he  re- 
solved to  devote  his  personal  exertions."  "  Impelled  by  this  mis- 
taken motive,  he  invaded  the  sacerdotal  oflSce."  Can  this  account 
be  correct  ?  Did  Jehovah  inflict  such  a  fatal  punishment  on  a  good 
king  for  a  mistake,  when  his  actuating  principle  was  a  deep  and 
zealous  concern  for  the  glory  of  his  God?  Without  the  most  clear 
exposition  of  motive  and  character  in  the  sacred  text,  such  an  inter- 
pretation cannot  be  received.  But  is  it  so  sustained  ?  Certainly 
not.  Does  the  sacred  writer  ascribe  this  action  to  zeal  for  God,  or 
to  pride  engendered  by  a  long  course  of  success  ?  Unquestionably 
to  the  latter.  "  His  heart  was  lifted  up,"  not  by  any  vain  impulse, 
or  by  any  sudden  ebullition  of  conceit,  but  by  a  lofty  and  incorrigi- 
ble pride :  it  was  lifted  up  "  to  destruction."  It  is  singular  to  have 
to  correct  the  error  of  a  bishop  in  this  direction.  If  zeal  for  God 
had  animated  Uzziah,  the  history  of  his  predecessors  and  the  reli- 
gious condition  of  his  kingdom  offered  ample  scope  for  its  honorable 
exercise.  It  might  have  been  gloriously  displayed  in  the  abolition 
of  groves  and  high  places,  and  in  the  extermination  of  idolatry.  Or 
he  might,  like  David,  have  met  his  people  for  the  interchange  of 
holy  sentiments,  for  the  cultivation  of  sterling  piety,  and  for  singing 
the  praises  of  Jehovah,  without  violating  the  Divine  laAV.  Like  So- 
lomon and  Jehoshaphat,  he  might  have  joined  with  his  subjects  in 
prayer  in  the  courts  of  the  Lord's  house,  and  have  received  answers 
of  peace.  But  this  was  not  liis  motive :  pride  was  his  sin,  and  his  ruin. 

By  another  class  of  writers  this  event  is  spoken  of  as  "  a  symp- 
tom" of  the  struggle  which  is  supposed  to  have  existed  between  the 
regal  and  the  priestly  power,  from  the  death  of  Jehoiada  till  the  dis- 
solution of  the  kingdom.  To  this  party  contest  is  ascribed  the  mur- 
der of  Zechariah,  the  death  of  Athaliah,  the  assassination  of  Jehoash, 
and  the  leprosy  of  Uzziah.    (See  Kitto's  Cyclopaedia,  art.  Judah, 


824  THE  HEBEEW  PEOPLE. 

kingdom  of.)  A  more  convenient  opportunity  will  occur  for  discus- 
sing the  general  question  of  the  relative  political  position  and  conduct 
of  the  priesthood  and  regal  power  in  this  kingdom.  But  in  passing, 
we  briefly  notice  the  preceding  cases.  In  doing  this,  it  will  be  our  chief 
object  to  sustain  what  we  regard  to  be  the  essential  verity  of  revelation. 

With  respect  to  the  cause  of  the  death  of  Zechariah,  it  may  be 
asked,  Is  it,  or  is  it  not,  true  that  Joasli  had  sunk  deeply  into  ido- 
latry, had  been  often  reproved  by  God's  prophets  without  effect,  and 
that  on  this  occasion  he  was  in  the  temple  with  his  idolatrous  cour- 
tiers, acting  in  such  a  manner  that  "  the  Spirit  of  God  came  upon 
Zechariah,"  enabling  him  to  rebuke  the  king ;  and  that,  for  acting  in 
obedience  to  this  Divine  impulse,  the  inspired  priest  was  basely 
mm'dered  within  the  precincts  of  the  temple  ? — are  these  undoubted 
Scripture  verities  ?  And  if  so,  is  it  right  to  attribute  this  murder  to 
a  party  or  political  quarrel  ?  No  fact  is  more  certain  than  that  Ze^ 
chariah  died  a  martyr  for  the  truth, — that  he  was  cruelly  murdered 
while  faithfully  discharging  his  religious  duty. 

The  death  of  Athaliah  is  another  case.  Here  also  the  question 
presents  itself.  Did  not  this  woman  violate  every  great  principle  of 
the  Jewish  policy  ?  Had  she  not  stained  her  hands  in  the  blood  of 
her  own  relatives  ?  Was  she  not,  in  every  sense  of  the  term,  a 
usurper  ?  And  was  not  her  whole  life  a  series  of  treason  against  the 
majesty  of  Jehovah,  and  against  liis  laws  ?  If  so,  what  was  the  duty 
of  Jehoiada,  even  admitting  him  to  act  with  the  most  perfect  disin- 
terestedness and  piety  ?  If  any  answer,  based  on  sound  political 
and  religious  principles,  can  be  given  to  this  question,  it  must  be, 
that  one  thus  deeply  stained  with  crime,  and  dangerous  to  the  pub- 
lic weal,  was  worthy  of  death. 

Particular  stress  is  laid  on  the  death  of  Joash ;  and  it  is  alleged 
that  "  the  assassination  of  Joash  in  his  bed  by  his  own  servants  is 
described  in  the  Chronicles  as  a  revenge  taken  upon  him  by  the 
priestly  party  for  his  murder  of  the  sons  of  Jehoiada ;  and  the  same 
fate  from  the  same  influence  fell  upon  his  son  Amaziah,  if  we  may 
so  interpret  the  words,  (2  Chron.  xxv,  27,)  '  From  the  time  that 
Amaziah  turned  away  from  following  Jehovah,  they  made  a  conspi- 
racy against  him.'  "  In  the  case  of  Joash  it  is  said,  "  His  own  ser- 
vants conspired  against  him  for  the  blood  of  the  sons  of  Jehoiada 
the  priest."  2  Chron.  xxiv,  25.  But  holy  Scripture  does  not  say, 
that  this  was  "a  revenge  taken  upon  him  by  the  priestly  party." 
Nor  is  the  inference  warranted  by  anything  in  the  scope  of 
the  narrative.  It  is  stated  that  his  murderers  were  his  own  ser- 
vants, and  that  they  were  foreigners.  And  it  is  very  credible  that 
there  might  have  been  an  influential  party  who  regarded  the  conduct 


THE   HEBREW   PEOPLE.  325 

of  the  king  as  fatal  to  the  interests  of  the  nation,  and  -who  -wickedly 
took  Ids  punishment  into  their  own  hands.  But  the  mere  mention 
that  the  murder  of  Zechariah  was  taken  into  account  by  these  per- 
sons, is  not  suflScient  to  convict  the  priests  of  the  murder  of  the  king. 

The  case  of  Amaziah  is  a  similar  instance.  His  apostasy  from 
Jehovah  brought  his  kingdom  to  the  brink  of  ruin.  His  subjects, 
seeing  this,  conspired  against  his  life ;  but  there  is  not  a  shadow  of 
a  proof  that  the  priesthood  had  any  hand  in  the  murder.  The  sacer- 
dotal order  might,  and  it  is  to  be  feared  did,  evince  much  wicked- 
ness in  their  private  character  :  but,  generally,  in  this  part  of  the 
history,  they  appear  to  have  adhered  faithfully  to  the  institutions 
of  the  Lord's  house,  and  to  have  resisted  sinful  innovation  with 
firmness  and  zeal. 

It  will  now  be  necessary  to  pay  more  particular  attention  to  the 
nature  and  influence  of  the  prophetic  oflBce.  Hitherto  the  prophets 
have  appeared  as  occasionally  connected  with  the  scope  of  the  his- 
tory, acting  in  general  as  extraordinary  messengers  from  God,  for 
the  purpose  of  upholding  his  authority  by  checking  and  reproving 
the  aberrations  of  the  kings  and  the  apostasy  of  the  people.  But 
from  the  time  of  Uzziah,  to  the  termination  of  the  monarchy,  we 
have  not  only  a  continued  series  of  these  ministers,  and,  generally, 
several  of  them  acting  contemporaneously ;  but  the  substance  of  their 
communications  is  also  in  our  hands.  Those  sublime  discourses 
which  were  delivered  to  the  Israelites  by  the  chosen  servants  of 
Jehovah,  imder  the  immediate  influence  of  his  Holy  Spirit,  can 
therefore  now  be  read  in  connection  with  the  history,  and  some  idea 
be  thus  formed  of  the  nature  and  extent  of  the  Divine  communica- 
tions with  which  they  were  favored.  Reasons  have  been  given,  in  a. 
preceding  chapter,  for  believing  that  the  principal  object  in  the  in- 
stitution of  the  prophetic  ofiice  was  the  maintenance  of  spiritual  re- 
ligion ;  and  in  this  view  it  is  easy  to  perceive  the  harmony  which 
subsists  between  the  several  parts  of  their  holy  vocation.  Here  is 
an  institution  by  which  persons  are  specially  raised  up,  who,  realiz- 
ing in  their  personal  character  spiritual  religion,  and  leading  the 
simple  and  devout  Israelites  in  their  social  worship,  are,  at  least 
many  of  them,  not  only  selected  by  God  to  see  those  future  events 
which  affected  the  political  interests  of  Israel,  but  also  more  highly 
favored  Avith  a  knowledge  of  the  times  and  facts  of  Messiah's  com- 
ing, and  of  the  mighty  blessings  which  he  should  diffuse,  and  the 
glorious  kingdom  which  he  should  establish  in  the  earth. 

There  can  be  no  doubt  that  it  was  as  a  prophet  that  David  took  a 
prominent  part  in  the  spiritual  worship  in  his  own  tabernacle ;  and 
we  have  already  stated  our  opinion,  that  in  his  time  other  similar 


326  THE  HEBREW  PEOPLE. 

places  were  appointed,  where  a  spiritual  worship  was  offered  unto 
God.  Even  in  the  days  of  Malaclii  this  practice  had  not  ceased : 
*'  Then  they  that  feared  the  Lord  spake  often  one  to  another."  Mai. 
iii,  16.  It  seems  impossible  to  take  a  just  view  of  the  religion  of 
Judah  at  this  period  but  on  this  principle.  We  are  aware  that  dif- 
ferent sentiments  have  obtained ;  and  may  now  refer  to  one  striking 
case,  which  bears  immediately  on  the  reign  of  Uzziah.  Take  a 
calm  and  impartial  survey  of  the  religion  of  the  Hebrews,  from  the 
death  of  Solomon  to  this  time ;  and,  even  looking  on  the  public  af- 
fairs of  the  nation,  the  aspect  is  fearfully  checkered  :  the  prevalence 
of  idolatry  alternates  with  the  worship  of  Jehovah :  the  throne  and 
the  temple  are  often  stained  with  blood :  even  under  the  best  influ- 
ence, the  high  places  are  not  destroyed,  the  worship  of  filthy  idols 
still  continues,  incense  is  burned  before  the  creations  of  impure 
imagination.  And,  when  all  this  is  justly  estimated,  let  the  mind 
inquire  into  the  state  of  individual  morals  and  religion.  How  did 
the  people  live  and  act  in  respect  to  the  requirements  of  the  Divine 
law  ?  Is  it  not  an  inevitable  induction,  that  there  must  have  been  a 
fearful  amount  of  personal  ungodliness  and  disobedience  to  have 
made  such  public  and  national  delinquencies  possible  ?  How  sur- 
prised, then,  must  the  reader  be  to  peruse  the  opinions  of  Bishop 
Horsley  on  the  first  chapter  of  Isaiah !  The  learned  prelate  says, 
"  The  scene  seems  not  to  represent  the  manners  of  the  Jews  in  any 
one  of  the  four  reigns  in  which  he  prophesied.  For,  of  the  four 
kings  named  in  the  title  of  the  book,  the  first  two  and  last  were 
godly  princes,  and  in  their  reigns  there  were  was  no  heavy  complaint 
against  the  people.  But,  in  the  reign  of  Ahaz,  idolatry  was  established, 
and  the  temple  service  neglected.  In  his  reign,  therefore,  there 
could  be  little  of  that  hypocritical  attachment  to  the  ritual  service 
with  which  the  people  are  reproached."  And  therefore  it  is  in- 
ferred that  all  this  took  place  in  the  imagination  of  the  prophet ! 
Is  it,  then,  to  be  supposed  that  a  whole  nation  was  turned  from  sin 
to  righteousness,  or  the  reverse,  as  a  king  might  order  the  ritual  ser- 
vices of  the  temple  to  be  regularly  maintained,  or  idolatrous  rites  to 
be  celebrated  ?  The  supposition  is  alike  opposed  to  the  nature  of 
religion,  and  the  moral  constitution  of  man. 

We  do  not  pretend  to  state  the  exact  time  when  this  portion  of 
Holy  Scripture  was  written.  But  there  is  nothing  in  it  which  might 
not  apply  to  the  religious  state  of  Judah  in  the  time  of  Uzziah. 
And,  if  it  were  then  delivered,  we  may  readily  admit  the  judgment 
of  Lowth,  that  it  "  contains  a  severe  remonstrance  against  the  cor- 
ruptions prevailing  among  the  Jews  of  that  time."  The  only  rea- 
son for  objecting  to  this  application  is,  that  the  desolation  spoken 


THE  HEBREW  PEOPLE.  327 

of  (Isa.  i,  7-9)  does  not  seem  to  apply  to  the  prosperity  of  Uzziah's 
time.  But  the  pillage  of  Jerusalem  by  Joash  king  of  Israel,  in  the 
preceding  reign,  must  have  been  fresh  in  the  recollection  of  the  peo- 
ple, and  might  therefore  be  well  referred  to  as  a  well-known  instance 
of  the  penal  consequences  of  sin. 

But,  whether  delivered  in  this  or  the  following  reign,  it  is  im- 
portant to  consider  the  religious  effect  of  the  delivery  of  such  a  ser- 
mon as  this.  A  man  invested  with  divine  influence  and  authority, 
taking  his  stand  at  the  gate  of  the  temple,  or  some  other  place  of 
public  resort,  and  in  the  audience  of  the  princes  and  people  of 
Judah  delivering  such  living  thoughts,  in  the  burning  words  of  Isai- 
ah's first  chapter,  must  have  had  an  influence  on  the  public  mind 
which  could  not  be  easily  shaken  off,  and  which  must  have  been  at- 
tended with  important  religious  benefit.  But  tliis  chapter,  although 
complete  in  itself,  and  a  most  spirited  and  energetic  adch-ess,  was 
followed  by  others  equally  pointed  and  powerful.  The  second,  third, 
and  fourth  chapters  of  this  prophet  were,  it  is  more  than  probable, 
also  delivered  in  the  latter  part  of  Uzziah's  reign,  if  they  do  not 
make  one  continued  discourse  or  series  of  addresses.  Here  the 
kingdom  and  glory  of  Messiah,  and  the  conversion  of  the  Gentiles, 
are  predicted,  chap,  ii,  1-6 ;  the  punishment  of  Judah  for  idolatry 
and  unbelief  threatened,  verses  6-17  ;  and  the  destruction  of  idola- 
try announced.  Verses  18-22.  The  Babylonish  invasion  is  fore- 
told, and  its  fatal  effect  on  the  pride  and  luxmy  of  the  people,  chap, 
iii,  1-26;  iv,  1;  while  the  surviving  remnant  are  led  to  look  for 
future  blessing.  Chap,  iv,  2-6.  Another  separate  discourse  is  given 
in  the  fifth  chapter,  where,  as  in  the  first,  there  is  a  faithful  reproof 
of  existing  corruption,  and  a  more  explicit  prediction  of  the  Chal- 
dean invasion.  This  was  also,  in  all  probability,  delivered  in  the 
latter  part  of  Uzziah's  reign.  The  sixth  chapter  was  revealed  in  the 
year  of  Uzziah's  death.  In  this  the  prophet  describes  a  glorious 
revelation  of  Jehovah  with  which  he  was  favored,  when  his  special 
appointment  and  the  obduracy  of  Judah  were  declared. 

It  was  under  such  influence  and  teaching,  sustained  by  the  ritual 
services  of  the  temple,  that  this  kingdom  stood  when  Uzziah  died, 
and  his  son  Jotham  succeeded  to  the  sovereignty,  having  admin- 
istered the  affairs  of  the  kingdom  dm-ing  his  father's  seclusion  on 
account  of  his  disease.  The  reign  of  this  prince  was  marked  by 
uniform  piety  and  success.  He  improved  or  repaired  the  entrance 
to  the  temple.  He  also  conducted  a  successful  war  against  the  Am- 
monites, and  compelled  them  to  pay  a  tribute  of  a  hundred  talents 
of  silver,  and  ten  thousand  measures  of  wheat,  and  an  equal  quantity 
of  barley.     Although  we  are  told  that  in  this  reign  Pekah  king  of 


328  THE  HEBREW  PEOPLE. 

Israel,  in  conjunction  with  Resin  king  of  Syria,  began  to  make  ag- 
gressions on  Judah,  we  have  no  information  as  to  the  amomit  of 
their  success,  which  appears  to  have  taken  place  just  before  the 
death  of  Jotham.  Although  it  is  said  that  Jotham  "  did  that  Avhich 
was  right  in  the  sight  of  the  Lord,"  and  "  became  mighty,  because 
he  prepared  his  ways  before  the  Lord  his  God,"  (2  Chron.  xxvii, 
2,  6,)  this  language  must  be  confined  to  his  public  conduct,  and  his 
steady  adherence  to  the  worsip  of  Jehovah ;  for  the  sacred  writer  is 
careful  to  inform  us,  that  the  groves  and  high  places  remained,  that 
incense  was  still  offered  to  idols,  and  therefore  that  there  was  not  a 
manifestation  of  godly  zeal  either  by  the  king  or  the  people.  Dui'- 
ing  the  sixteen  years  of  this  reign,  the  ministrations  of  the  prophets 
were  continued  :  its  most  remarkable  manifestation  in  the  course  of 
this  period  was  the  raising  up  of  Micah,  as  if  to  second  the  teaching 
of  Isaiah.  According  to  the  best  authorities,  the  first  two  chapters 
of  Micah's  prophecy  were  delivered  in  this  reign.  (See  Townsend's 
Arrangement.)  In  the  first,  the  prophet  denounces  the  approach- 
ino;  ruin  of  Samaria  and  Jerusalem.  Verses  1-9.  In  this  section 
the  inspired  messenger  exhibits  idolatry  as  the  cause  of  all  this  ca- 
lamity ;  from  thence  to  the  end  of  the  second  chapter,  he  directs 
attention  to  a  fearful  amount  of  collateral  evil,  which,  it  is  repeated, 
must  terminate  in  national  ruin ;  and  the  section  closes  with  a  pro- 
mise of  restoration. 

Ahaz  succeeded  his  father  Jotham ;  and  if  during  the  reign  of  the 
latter,  when  the  authority  of  Jehovah  was  publicly  acknoAvledged, 
idolatry  and  iniquity  so  fearfully  prevailed,  what  might  not  be  ap- 
prehended from  the  conduct  of  his  degenerate  son  ?  Ahaz,  like  his 
father,  was  an  exception  to  the  general  character  of  the  kings  of 
Judah.  He  was  never  faithful  to  God ;  Jotham  never  relapsed  into 
idolatry.  Although  Ahaz  ascended  the  throne  at  the  age  of  twenty, 
he  appears  at  once  to  have  plunged  into  idolatry.  Not  only  did  he 
copy  the  evil  practices  of  the  kings  of  Israel  in  the  worship  of  Baa- 
lim ;  he  also  went  to  the  utmost  length  of  cruelty  and  crime,  and 
actually  burned  his  sons  in  the  fire  in  sacrifice  to  Moloch.  (See  Ap- 
pendix, note  88.) 

Severe  national  calamity  was  the  consequence  of  this  conduct. 
The  king  of  Israel  invaded  the  country,  slew  one  hundred  and  twenty 
thousand  men,  the  flower  of  the  nation,  in  one  day,  and  carried  away 
twice  as  many  persons  into  captivity.  Although  the  latter  were  af- 
terwards sent  back,  yet  the  loss  of  life  and  property,  and  the  national 
humiliation,  occasioned  by  this  defeat,  must  have  been  extreme.  In 
addition  to  this,  Edom  rebelled,  and  not  only  declared  its  indepen- 
dence, but  also  made  an  incursion  into  Judah,  from  whence  they 


THE  HEBREW  PEOPLE. 

returned  victorious,  ■with  captives  and  booty.  The  Philistines 
passed  their  borders,  and  wrested  several  considerable  towns  from 
Judah  on  its  western  frontier,  with  an  important  tract  of  country. 
At  the  same  time,  Rezin  king  of  Syria  attacked  the  extreme  south 
of  the  kingdom,  took  Elath  on  the  Red  Sea,  and  permanently  re- 
tained it.  Nor  were  these  enemies  content  with  acting  separately. 
The  two  most  powerful  of  them,  Syria  and  Israel,  united  themselves 
by  treaty,  and  that  not  only  for  the  purpose  of  temporary  aggres- 
sion, but  also  for  the  entire  subversion  of  the  house  of  David. 

It  is  not  unlikely  that  the  king  of  Israel  felt  some  annoyance  that 
the  princes  of  the  house  of  Judah  had  reigned  in  unbroken  lineal 
succession  from  the  time  of  Rehoboam  to  Ahaz,  wliile  in  his  king- 
dom there  had  been  repeated  changes  of  dynasty.  But,  whatever 
was  the  motive  of  this  confederacy,  its  object  was  to  set  aside  alto- 
gether the  seed  of  David,  and  establish  another  person,  the  son  of 
Tabeal,  on  the  throne  of  Judah.  This  plan  being  directly  opposed 
to  God's  declared  purpose  respecting  the  perpetual  reign  of  the 
house  of  David,  Isaiah  was  sent  to  Ahaz,  with  a  gracious  promise, 
and  a  prediction  of  deliverance  from  the  threatened  evil.  This  por- 
tion of  Holy  Scriptm'e  is  worthy  of  serious  attention,  as,  while  it 
gave  assurance  of  escape  from  the  imminent  calamity  to  which  the 
house  of  Judah  was  exposed,  it  at  the  same  time  cast  great  light 
upon  the  gracious  purposes  of  God  with  respect  to  the  world,  and 
more  particularly  as  to  the  meaning  of  his  perpetual  covenant  with 
the  seed  of  David. 

Isaiah  was  sent  forth  to  meet  Ahaz,  and  commissioned  to  charge 
him  not  to  fear  this  union  of  Israel  and  Syria,  assuring  him  that 
their  purpose  should  not  be  brought  to  pass,  and  at  the  same  time' 
inviting  him  to  ask  a  sign  of  Jehovah,  in  confirmation  of  this  pre- 
diction. This  the  king,  with  affected  humility,  but  really  through 
unbelief,  declined;  upon  which  the  prophet  rebuked  his  obstinacy, 
and  immediately  gave  forth  the  memorable  prophecy,  "A  virgin 
shall  conceive,  and  bear  a  son,  and  shall  call  his  name  Immanuel." 
Isaiah  vii,  14.     (See  Appendix,  note  89.) 

The  message,  however,  was  lost  upon  Ahaz ;  for,  although  the 
united  army  was  compelled  to  raise  the  siege  of  Jerusalem,  (2  Kings 
xvi,  5,)  yet  he  would  not  rely  upon  the  promise  of  Jehovah,  but  sent 
an  embassy  to  the  king  of  Assyria,  with  a  great  present  of  gold  and 
silver,  taken  from  the  house  of  the  Lord.  By  these  messengers 
Ahaz  acknowledged  himself  subject  to  the  throne  of  Nineveh,  and 
requested  the  king  to  save  him  from  the  power  of  Syria  and  Is- 
rael ;  a  request  which  was  so  far  complied  with,  that  the  Assyrian 
monarch  marched  upon  Damascus,  arid  took  and  carried  away  the 


330  THE  HEBREW  PEOPLE. 

inhabitants  captive  to  Kir.  This  measure,  although  it  gave  Judah 
temporary  relief,  afforded  it  no  ultimate  advantage.  Ahab  went  to 
Damascus  to  meet  the  victorious  king,  and  found  that  he  had  only 
changed  difficulties ;  for  the  terms  under  -which  he  was  subjected  to 
Assyria  were  so  galling,  that  we  are  told  the  king  of  that  country 
"  distressed  him,  but  strengthened  him  not."  2  Chron.  xxviii,  20. 

This  disappointment  had  no  salutary  effect  on  the  mind  of  Ahaz, 
For,  instead  of  seeing  the  iniquity  of  his  conduct,  and  the  absurdity 
of  the  course  of  policy  upon  which  he  had  entered,  he  plunged  yet 
deeper  into  sin.  He  should  have  seen  that  Israel,  strong  in  the  Lord, 
was  called  to  "dwell  alone,"  relying  not  on  the  combined  strength  of 
nations,  but  on  the  covenant  of  Jehovah.  The  reverse  of  this,  how- 
ever, was  the  case ;  for  when  he  saw  an  altar  at  Damascus,  he  copied 
it,  and  sent  the  pattern  of  it  to  Urijah  the  priest,  that  a  similar  one 
might  be  erected  in  Jerusalem  by  the  time  he  should  return.  The 
object  of  this  conduct,  and  its  fearful  consequences,  are  stated  by  the 
sacred  writer :  "  Ahaz  said,  I  will  seek  after  the  gods  of  Damascus 
that  smite  me.  And  he  said,  Forasm-uch  as  the  gods  of  the  kings  of 
Syria  themselves  strengthen  them,  therefore  will  I  sacrifice  to  them, 
and  they  will  help  me.  But  they  became  a  stumbling-block  to  him, 
and  to  all  Israel."  2  Chron.  xxviii,  23. — Septuagint.  This  unhal- 
lowed purpose  was  zealously  carried  out ;  for  he  cut  up  the  sacred 
vessels  of  the  house  of  the  Lord,  and  shut  up  its  doors  ;  and,  instead 
of  its  services,  he  built  altars  in  every  corner  of  Jerusalem,  and  in 
every  city  of  Judah.  2  Kings  xvi,  15-18. 

It  is  scarcely  possible  for  us  to  realize  the  fuU  extent  of  this  ini- 
quity, and  the  influence  of  the  mighty  agencies  employed  to  coun- 
teract it.  Here  we  see  an  apostate  king  shutting  up  the  temple  of 
God,  interdicting  his  holy  worship,  and  giving  the  whole  weight  of 
his  influence  and  authority  to  the  establishment  of  idolatry ;  and  this 
on  the  very  spot  which  Jehovah  had  consecrated  as  his  dwelhng- 
place,  before  the  altar  on  which  the  heavenly  fire  had  descended ! 
On  the  other  hand,  we  behold  an  agency  brought  into  operation, 
such  as  had  never  before  urged  the  claims  of  God  upon  sinful  man : 
— Isaiah,  with  his  mighty  intellect,  noble  genius,  and  poetic  fire, 
and  a  soul  lit  up  with  an  inspiration  which  ranged  through  futm-e 
ages,  and  seemed  to  fathom  the  unsearchable  riches  of  redeeming 
grace : — Micah,  who,  condensing  the  elaborate  predictions  of  his  more 
distinguished  contemporary,  reproved  the  sins  of  his  people  with 
equal  spirit,  energy,  and  fidelity : — Hosca,  who  had  his  whole  spirit 
absorbed  in  the  religious  destiny  of  his  people,  decried  their  obsti- 
nate disobedience,  foretold  the  heavy  judgments  to  which  they  stood 
exposed,  and  amiounced  their  final  conversion  and  restoration. 


THE  HEBREW  PEOPLE.  331 

The  violent  and  long- continued  conflict  between  these  agencies 
must  have  affected  the  religious  character  of  the  people  in  a  manner 
the  most  extraordinary.  The  few  who  were  devoted  to  God  occasion- 
ally assembled  for  spiritual  worship  in  "  every  dwelling-place  of 
Mount  Zion,"  (Isaiah  iv,  5,)  on  whom  the  Divine  Glory  rested,  and 
who  fully  trusted  in  the  Lord ;  while  the  masses  were  led  away  by 
the  ungodly  and  idolatrous  influence  of  the  age.  These  were  tro- 
phies of  the  most  vigorous  efforts  which  grace  had  ever  put  forth  in 
our  world  prior  to  the  advent  of  the  Saviom* ;  but  in  vain :  iniquity 
prevailed.  (See  Appendix,  note  90.) 

Ahaz  was  succeeded  by  Hezeldah,  under  whose  reign  a  transient 
gleam  of  religious  prosperity  passed  over  the  kingdom.  This  sove- 
reign, who  came  to  the  throne  when  twenty-five  years  old,  immediate- 
ly set  himself  to  reform  the  abuses  which  had  been  introduced  into 
the  religion  of  the  country.  He  at  once  opened  the  temple,  which 
had  been  closed  by  the  order  of  his  father,  and,  having  gathered 
together  the  priests  and  Levites,  pointed  out  to  them,  in  a  brief,  but 
forcible  addi'ess,  the  ruinous  consequences  which  had  resulted  to  the 
country  from  the  apostasy  of  his  predecessor  and  his  counselors,  and 
avowed  his  own  determination  to  renew  the  national  covenant  with  Je- 
hovah. A  large  number  of  the  priests  and  Levites  responded  to  his 
call,  and  were  immediately  directed  to  cleanse  the  temple.  As  the 
holy  place  was  not  fully  prepared  for  worship  until  the  sixteenth  day 
of  the  first  month,  the  celebration  of  the  passover  was  deferred  until 
the  fourteenth  day  of  the  second  month,  when  it  was  observed  with 
unusual  devotion  and  joy.  On  this  occasion  Hezekiah  sent  messen- 
gers throughout  all  Israel,  not  confining  his  invitation  to  his  own 
subjects,  but  specially  calling  on  the  remnant  of  the  kingdom  of  Is- 
rael to  participate  in  the  sacred  ordinance.  When  his  message  was 
delivered  throughout  Ephraim,  Manasseh,  and  Zebulon,  although  the 
persons  who  conveyed  it  were  by  many  laughed  to  scorn,  yet,  from 
these  and  other  neighboring  tribes,  "  there  assembled  much  people 
to  keep  the  feast."  2  Chi'on.  xxx,  13.  Many  of  these  were  not  pu- 
rified according  to  the  requirement  of  the  law ;  but  Hezekiah  pray- 
ed for  them,  and  the  Lord  heard  him.  Not  satisfied  with  the  ap- 
pointed seven  days  of  the  feast,  the  people  kept  other  seven  days ; 
and,  while  thus  occupied,  the  Levites  availed  themselves  of  the  op- 
portunity, and  taught  the  people  "  the  good  knowledge  of  the  Lord." 
Verse  22.  Nothing  like  this  had  been  seen  in  Jerusalem  since  the 
days  of  Solomon.  For  now,  not  only  were  most,  if  not  all,  of  the 
tribes  represented  at  this  feast,  but  they  entered  upon  a  course  of 
piety  with  a  spirit  and  devotion  to  which  Jerusalem  had  for  many 
years  been  a  strange. 


832  THE  HEBREW  PEOPLE. 

With  this  religious  reformation  the  king  began  to  adopt  severe 
measures  against  idolatry.  "  He  removed  the  high  places,  and  brake 
the  images,  and  cut  down  the  groves,"  2  Kings  xviii,  4 ;  thus  taking 
away  those  incentives  to  that  crime  which  had  led  the  people  astray. 

Li  thus  exterminating  idolatry,  Hezekiah  met  with  one  case  which 
strikingly  illustrates  the  insidious  progress  of  this  enormous  evil. 
The  brazen  serpent,  made  in  the  wilderness  by  Moses,  had  been  pre- 
served ;  and  the  people,  not  satisfied  with  treating  it  as  a  memorial 
of  the  Divine  goodness,  had  manifested  towards  it  idolatrous  regard, 
and  burned  incense  before  it.  Hezekiah,  therefore,  brake  it  in  pieces, 
calling  it  Nehushtan.  Verse  4.  From  this  single  circumstance  may 
be  seen  the  sound  views  which  enlightened  and  pious  Jews  entertain- 
ed, as  to  the  adoration  of  relics  and  images.  If  any  material  sub- 
stance was  entitled  to  sacred  and  reverential  respect,  it  was  this  bra- 
zen serpent.  Yet,  when  it  was  worshiped  instead  of  God,  it  was 
broken  in  pieces ! 

Confident  in  the  Divine  protection,  Hezekiah  refused  to  continue 
the  payment  of  the  tribute  which  Ahaz  had  agreed  to  send  to  the 
king  of  Assyria ;  and,  improving  his  army,  he  strengthened  his  bor- 
ders on  every  side,  particularly  against  the  Philistines,  whom  he 
smote,  and  from  whom  he  took  a  district  of  country.  In  all  these 
enterprises  the  Lord  was  with  Hezekiah,  and  he  prospered  whitherso- . 
ever  he  went. 

In  the  sixth  year  of  his  reign  Samaria  had  been  taken  by  the  As- 
syrians. After  that  event,  the  passover  had  been  celebrated,  and 
idolatry  destroyed.  While  Hezekiah  was  thus  occupied,  the  As- 
syrian army  was  engaged  in  the  reduction  of  Syria,  and  particularly 
at  the  siege  of  Tyre.  Having  accomplished  these  objects,  Senna- 
cherib, who  had  succeeded  to  the  throne  of  Assyria,  marched  against 
Judah  in  the  fourteenth  year  of  the  reign  of  Hezekiah.  The  military 
power  of  the  Assyrian  was  so  great,  that  he  took  all  the  frontier 
cities  ;  and  when  at  Lachish,  about  twenty  miles  south-west  of  Je- 
rusalem, Hezekiah  sent  to  him,  humbly  acknowledging  his  fault  in 
not  paying  the  usual  tribute,  and  offering  to  submit  to  any  demand 
which  might  be  made  upon  him.  The  haughty  monarch  required, 
as  the  price  of  his  forbearance,  three  hundred  talents  of  silver,  and 
thirty  talents  of  gold.  To  raise  this  enormous  sum,  Hezekiah  had 
to  take  all  the  silver  from  the  house  of  the  Lord,  and  all  the  trea- 
sure from  the  king's  house,  and  even  to  strip  off  the  gold  with  which 
the  doors  and  pillars  of  the  temple  had  been  overlaid. 

We  cannot  contemplate  this  wavering  of  Hezekiah  without  regret. 
He  should  have  trusted  in  God  for  help,  and  he  would  have  been 
delivered.     But  even  this  great  contribution  procui-ed  him  only  a 


THE  HEBREW  PEOPLE.  333 

short  respite.  The  king  of  Assyria,  shortly  after,  sent  three  of  his 
principal  officers*  to  Jerusalem.  These  men,  in  a  tone  of  the  most 
lofty  arrogance,  demanded  the  unconditional  surrender  of  the  city ; 
ridiculing,  with  unbounded  severity,  any  trust  in  Egypt  or  in  Jeho- 
vah. The  officers  of  Hezekiah  heard  all  this  blasphemy  in  silence, 
and,  rending  their  clothes,  conveyed  a  report  of  it  to  the  king,  who 
immediately  sent  an  account  of  the  interview  to  Isaiah :  the  prophet 
returned  an  answer  of  peace,  assuring  the  king  that  his  enemy  should 
hear  a  rumor  which  would  divert  him  from  his  present  purpose, — 
that  he  should  return  into  his  own  country,  and  perish  there  by  the 
sword. 

At  this  critical  juncture  Hezekiah  was  taken  ill,  and  the  prophet 
Isaiah  was  sent  unto  him  with  the  message,  "  Set  thine  house  in  order ; 
for  thou  shalt  die,  and  not  live."  2  Kings  xx,  1.  Then  Hezekiah 
prayed  earnestly  unto  God,  pleaded  the  integrity  of  his  life,  and 
"  wept  sore."  Verse  3.  This  very  short,  but  earnest  prayer  pre- 
vailed. Before  Isaiah  was  gone  out  of  the  middle  court,  he  was 
commanded  to  go  again  unto  the  king,  and  to  say  unto  him,  "  Thus 
saith  Jehovah,  the  God  of  David  thy  father,  I  have  heard  thy  sup- 
plication ;  I  have  seen  thy  tears :  behold,  I  will  heal  thee :  on  the 
third  day  thou  shalt  go  up  into  the  house  of  Jehovah.  And  I  will 
add  unto  thy  days  fifteen  years ;  and  I  will  deliver  thee  and  this  city 
from  the  hand  of  the  king  of  Assyria ;  and  I  will  protect  this  city. 
And  Hezekiah  said.  By  what  sign  shall  I  know  that  I  shall  go  up 
into  the  house  of  Jehovah  ?  And  Isaiah  said.  This  shall  be  a  sign 
mito  thee  from  the  Lord,  that  the  Lord  will  do  this  thing  that  he 
hath  spoken.  Behold,  I  will  bring  again  the  shadow  of  the  degrees, 
which  is  gone  down  in  the  sun-dial  of  Ahaz,  ten  degrees  backward, 
So  the  sun  returned  ten  degrees,  by  which  degrees  it  was  gone 
down."  2  Kings  xx,  1-10 ;  Isaiah  xxxviii,  1-8.  Hezekiah  poured 
out  his  soul  in  a  song  of  praise,  and,  at  the  appointed  time,  was  re- 
stored according  to  the  word  of  the  Lord. 

While  the  servants  of  Sennacherib  were  on  this  journey  to  Jeru- 
salem, he  had  raised  the  siege  of  Lachish,  and  had  invested  Libnah ; 
but,  hearing  that  the  king  of  Egyptf  was  coming  to  attack  him,  he 
broke  up  his  camp  at  Libnah,  to  meet  his  new  enemy.  This  move- 
ment arose  out  of  the  political  circumstances  and  military  policy  of 
the  age.  Assyria  aspired  to  universal  dominion ;  Judah  was  now 
the  only  independent  state  in  Western  Asia.  If  it  fell,  there 
would  be  no  power  to  intervene  between  Assyrian  aggression  and 

~'  Tartan,  Eabsaris,  and  Rab-sliakeh  are  not  proper  names,  but  tenns  of  office  ;  the  first 
meaning,  "treasurer;"  the  second,  "chief  of  the  eunuchs;"  the  third,  "butler,"  or, 
"  cup-bearer." 

t  Universal  History,  vol.  iii,  p.  362 ;  and  Russell's  Connection,  vol.  iii,  p.  435. 


334  THE  HEBREW  PEOPLE. 

Egypt  itself.  The  king  of  that  country,  therefore,  wisely  consider- 
ing that  he  had  better  march  and  assist  Judah,  than  afterward  sustain 
the  war  alone,  came  out  with  his  army  for  that  purpose. 

Before  Sennacherib  left  Libnah,  he  sent  messengers  to  Hezekiah 
with  a  letter,  in  which  he  repeated  all  his  former  reproaches  and  de- 
mands. The  kino;  of  Judah,  havino;  received  the  document,  "  went 
up  into  the  house  of  the  Lord,  and  spread  it  before  Jehovah."  2  Kings 
xix,  14.  Here  he  prayed  earnestly  for  protection  and  deliverance, 
and  the  Lord  heard,  and  sent  Isaiah  with  an  assurance  that  his 
prayer  was  answered.  (See  Appendix,  note  91.) 

While  this  was  taking  place,  the  Assyrian  monarch  had  marched 
to  meet  the  king  of  Egypt :  it  appears  more  than  probable,  that  the 
Egyptian  army  was  defeated.  It  is  certain  they  were  compelled  to 
retire  before  their  enemy  to  their  own  country.  This  was  the  season 
when  Jehovah  interposed  on  behalf  of  his  people,  according  to  his 
word :  "  The  angel  of  the  Lord  went  out,  and  smote  in  the  camp  of 
the  Assyrians  a  hundred  fourscore  and  five  thousand"  men;  so 
that  when  the  proud  monarch  arose  in  the  morning,  he  found  his 
mighty  host  "  dead  corpses."  Verse  35.  Upon  the  ruin  of  his  army 
the  king  of  Assyria  hastily  returned  to  his  o^vn  land,  where  he  was 
soon  afterward  assassinated  by  his  sons.  (See  Appendix,  note  92.) 

The  spiritual  agency  employed  in  Jerusalem  at  this  time  demands 
special  notice.  Let  the  glorious  revelations  of  Isaiah  be  read  in  con^ 
nection  with  this  history,  and  some  idea  may  then  be  formed  of  the 
mighty  influence  employed  in  this,  the  last  day  of  their  national  in- 
dependence, to  induce  the  seed  of  Israel  to  obey  God,  and  to  tnist 
in  his  protection.  If  those  inspired  strains  of  the  evangelical  pro- 
phet, and  of  his  coadjutor  Micah,  are  now  constantly  referred  to  as 
a  fountain  of  living  truth  by  the  Church  of  Christ,  how  full  of  fresh- 
ness and  power  must  such  addresses  have  been,  when  heard  from  the 
lips  of  these  holy  men,  and  Avhen  mixed  up  with  constant  prophetic 
allusions  to  passing  events,  and  repeated  miraculous  interpositions, 
wherein  God's  infinite  wisdom  and  power  were  abimdantly  displayed ! 
But,  in  addition  to  these,  as  Hosea  had  passed  away  from  his  scene 
of  labors  just  as  Hezekiah  ascended  the  throne,  another  man  of  God 
was  raised  up  to  carry  on  the  great  spiritual  work.  Nahum  appears 
to  have  been  specially  appointed  to  denounce  the  miserable  ruin  of 
Nineveh,  and  of  the  Assyrian  monarchy.  This  was  about  a  hundred 
years  after  Jonah  had  been  sent  on  his  mission  to  that  great  city. 
The  king  and  the  people  had  then  repented :  but  they  afterward  re- 
turned to  their  career  of  sinful  idolatry  and  violence ;  and  although 
Assyria  had  been  used  in  the  Divine  hand  to  ruin  Israel,  and  to  in- 
flict sore  chastisement  on  Judah,  it  was  now  destined  to  merited  de- 


THE  HEBKEW  PEOPLE.  335 

struction.  In  this  doom  special  attention  is  fixed  on  their  proud  and 
blasphemous  bearing  toward  God.  Because,  on  account  of  the  un- 
faithfulness of  that  part  of  God's  people,  they  had  been  allowed  to 
subdue  Israel,  they  thought  they  were  stronger  than  Jehovah.  But 
they  were  soon  undeceived.  The  prophet  opens  his  communication 
by  declaring  the  glorious  attributes  of  the  Lord ;  and,  adapting  his 
language  to  the  case,  begins  by  saying,  "  God  is  jealous,"  &c.  Na- 
hum  i,  2.  He  then  proceeds,  with  all  the  circumstantiality  of  an  his- 
torian, to  portray  the  manner  and  completeness  of  the  ruin  of  Nine- 
veh. It  is  scarcely  possible  to  realize  anything  more  striking  than 
the  minute  and  graphic  revelations  of  this  seer  with  respect  to  the 
doom  of  that  ancient  city.  We  recommend  a  careful  comparison  of 
the  history  with  this  short  prophecy.  It  is  one  of  the  most  splendid 
displays  of  predictive  power  which  is  aiForded  even  by  Holy  Scripture. 

Delivered  from  this  imminent  danger,  Hezekiah  allowed  himself 
to  be  unduly  elevated  by  succeeding  prosperity.  A  circumstance 
which  occurred  soon  after,  exhibited  this  failing,  and  called  into  ex- 
ercise his  latent  vanity.  Babylon  and  Medig,  had  conspired  to 
throw  oiF  the  yoke  of  Assyria,  and  were  greatly  encouraged  in  their 
attempt  by  the  destruction  of  the  Assyrian  army.  The  former  of 
these  kingdoms,  hoping  to  obtain  possession  of  the  western  provinces 
of  the  Assyrian  empire,  and  for  the  present,  at  least,  desirous  of 
maintaining  amicable  relations  with  an  important  state  which  had 
successfully  resisted  the  proud  Sennacherib,  sent  messengers  to  He- 
zekiah, for  the  ostensible  purpose  of  congratulating  him  on  his  reco- 
very, and  of  inquiring  into  the  miracle  by  Avhich  his  restoration  to 
health  Avas  accompanied.  It  is  more  than  probable  that  Hezekiah 
received  these  ambassadors  in  a  spirit  precisely  similar  to  that  which 
influenced  the  king  who  sent  them.  He  heard  them  very  courteous- 
ly, and  Cxxhibited  to  them  all  his  riches,  armor,  and  treasures  of  every 
description. 

Immediately  afterward,  Isaiah  was  divinely  commissioned  to  go  to 
Hezekiah,  and  to  tell  him  that  all  these  riches  which  he  had  so  vain- 
gloriously  shown  to  the  Babylonish  ambassadors,  should  be  carried 
away  as  spoil  into  that  country ;  that  even  his  own  children  should 
be  carried  thither  as  captives,  and  be  subjected  to  the  vilest  treatment 
in  that  place  of  bondage.  Hezekiah  admitted  the  justice  of  the  Di- 
vine sentence,  and,  with  a  spirit  Avhich  appears  to  betray  a  selfish 
narrow-mindedness,  rejoiced  that  these  predicted  calamities  were  not 
to  happen  in  his  own  time.  This  king  soon  after  died,  and  left  his 
thi'one  to  his  son  Manasseh,  about  twelve  years  of  age. 

This  prince,  on  account  of  his  extreme  youth,  can  scarcely  be  held 
responsible  for  the  management  of  the  affairs  of  the  kingdom.     Yet, 


336  THE  HEBREW  PEOPLE. 

unless  lie  had  more  energy  and  influence  than  is  usually  possessed 
by  a  boy  of  twelve  years,  he  must  have  fallen  into  the  hands  of  very 
evil-minded  counselors.  And  it  seems  equally  remarkable,  that, 
after  his  father's  pious  reign  of  twenty-nine  years,  the  youthful  king 
should  so  completely  come  under  the  influence  of  men  full  of  wick- 
edness, or  that  one  so  young  as  he  should  of  himself  start  with  such 
energy  on  a  sinful  com-se,  and  pursue  it  with  such  reckless  avidity. 

But,  whether  by  the  immediate  will  of  Manasseh,  or  by  that  of 
his  counselors,  the  religious  policy  of  Hezekiah  was  completely  sub- 
verted as  soon  as  the  new  king  had  ascended  the  throne.  The  high 
places  were  restored ;  the  altars  of  Baal  and  the  groves  were  again 
raised ;  even  the  house  of  the  Lord  was  desecrated  with  idolatrous 
altars ;  and  the  worship  of  all  the  host  of  heaven  was  celebrated  in 
the  court  of  the  temple,  and  a  graven  image  and  a  grove  set  up  there. 
(See  Appendix,  note  93.)  He  also  sacrificed  his  children  to  Moloch, 
and  carried  his  evil  influence  to  such  fearful  lengths,  that  the  sacred 
wi'iter  distinctly  states,  he  "  made  Judah  and  the  inhabitants  of  Je- 
rusalem to  err,  and  to  do  worse  than  the  Heathen,  whom  the  Lord 
had  destroyed  before  the  children  of  Israel."  2  Chron.  xxxiii,  9. 
This  career  of  iniquity  was  not  continued  without  Divine  interposi- 
tion. God  spake  by  his  servants  the  prophets,  pointing  out  the  enor- 
mity of  their  sins,  and  thi-eatening  the  most  fearful  judgments  as  the 
punishment  of  their  transgressions.  These  Divine  interpositions, 
however,  produced  no  salutary  effect ;  for  "  Manasseh  shed  innocent 
blood  very  much,  till  he  had  filled  Jerusalem  from  one  end  to  an- 
other." 2  Kings  xxi,  16.  This  bloodshedding  is  universally  sup- 
posed to  have  been  the  destruction  of  the  pious  worshipers  of  Jeho- 
vah. And  it  is  worthy  of  remark,  that,  according  to  the  best  autho- 
rities, every  prophet  living  at  the  accession  of  this  wicked  prince  died 
in  the  early  part  of  his  reign.  This  was  the  case  with  Isaiah,  Micah, 
and  Nahum.  The  great  Jewish  antiquarian  supports  the  opinion, 
that  Manasseh  cut  off  those  who  opposed  his  idolatrous  practices, 
saying,  "  He  barbarously  slew  all  the  righteous  men  that  were  among 
the  Hebrews ;  nor  would  he  spare  the  prophets,  for  he  every  day  slew 
some  of  them,  till  Jerusalem  was  overflowed  with  blood." — Josephus's 
Antiq.,  b.  x,  ch.  3,  sec.  1. 

This  iniquity  seems  to  have  completed  the  full  measure  of  Jewish 
transgression.  That  a  nation,  which  had  seen  so  many  wondrous 
interpositions  of  the  Divine  power,  should  have  been  unfaithful  and 
disobedient,  is  surprising.  That  such  a  people  should  deliberately 
renounce  God,  and  openly  practice  and  support  the  worship  of  idols, 
is  marvelous.  But  that  they  should  add  to  all  this  evil  a  furious 
and  bloody  persecution  of  those  who  adhered  to  the  truth  and  worship 


THE  IIECRE'.V  PEOPLE.  837 

of  Jehovah,  seems  to  transcend  belief.  Yet  so  it  was ;  and  we  ac- 
cordingly now  find,  for  the  fii'st  time,  that  God  denounces  utter  ruin 
upon  Jerusalem  and  Judah.  2  Kings  xxi,  12-15.  A  part  of  this 
punishment  was  immediately  inflicted ;  for  the  host  of  the  king  of 
Assyria  came  against  Jerusalem ;  the  king  was  taken  prisoner,  and 
carried  in  chains  unto  Babylon.  We  have  no  particulars  of  this  in- 
vasion, except  the  brief  notice  contained  in  the  sacred  record.  It  is, 
however,  sufficient  to  show  that  its  effect  on  the  mind  of  this  wicked 
king  was  of  the  most  salutary  character :  "  When  he  was  in  affliction, 
he  besought  the  Lord  his  God,  and  humbled  himself  greatly  before 
the  God  of  his  fathers."  2  Cln-on.  xxxiii,  12.  God  heard  his  prayer, 
interposed  on  his  behalf,  and  the  captive  king  was  restored  to  his 
country  and  his  crown.  The  particulars  of  this  restoration  are  also 
buried  in  oblivion.  But  we  are  informed  that  Manasseh,  when  again 
possessed  of  power,  not  only  diligently  applied  himself  to  the  affairs 
of  his  kingdom,  and  greatly  strengthened  the  defenses  of  the  capital 
and  other  fortified  places  in  his  dominions ;  but  that  he  assiduously 
labored  to  reform  the  religion  of  his  country,  and  thus  to  undo  the 
evil  which  his  wicked  zeal  had,  in  the  early  part  of  his  reign,  brought 
upon  the  land.  He  was  in  a  great  measm-e  successful,  as  far  as  out- 
ward forms  and  actions  are  regarded.  The  idols  were  prohibited, 
the  images  taken  away,  the  worship  of  Jehovah  restored,  and  we  are 
told  significantly,  that,  although  the  high  places  remained,  the  peo- 
ple only  sacrificed  in  them  to  Jehovah.  This,  although  a  serious 
violation  of  Divine  law,  was  an  evil  of  much  less  magnitude  than 
idolatry. 

Such  successive  alternations  of  faith  have  done  much  to  damage 
religion  in  the  estimation  of  superficial  readers.  It  has  been  in-, 
ferred  that  these  outward  services  comprised  the  great  essentials  of 
religion,  and  that  men  were  good  or  evil  just  as  they  worshiped 
Jehovah  or  Baal,  although  the  place  and  the  rites  remained  just  the 
same ;  the  difference  consisting  mainly  in  a  change  of  terms.  Those 
who  will  be  at  the  pains  of  reading  the  prophets,  in  connection  with 
the  history,  will  be  preserved  from  this  delusion.  In  their  sublime 
and  spiritual  addresses,  we  find  a  merely  formal  service  rejected, 
and  a  devotedness  of  life,  a  reformation  of  character,  repentance  and 
pardon,  constantly  insisted  on.  In  fact,  although  any  recognition 
of  idols  in  worship  must  be  infinitely  hateful  to  God,  and  although 
he  often  turned  away  his  judgments  when  the  people  returned  to  an 
acknowledgment  of  his  majesty,  he  has  left  us,  in  the  inspired  pages 
of  prophecy,  the  most  abundant  evidence,  that  nothing  less  than  the 
spiritual  renewal  of  the  heart,  and  a  corresponding  and  consequent 
reformation  of  the  life,  is  acceptable  in  his  sight. 


338  THE  HEBREW  PEOPLE. 

After  a  long  reign  of  fifty-five  years,  Manasseh  died,  and  was 
succeeded  by  his  son  Amon,  who  was  twenty-two  years  of  age. 
This  young  man,  in  his  short  and  wicked  reign,  did  his  utmost  to 
revive  idolatry,  and  to  bring  back  the  evils  of  the  worst  part  of  his 
father's  government.  He  was,  however,  assassinated  in  the  second 
year  of  his  rule.  But  this  was  not  a  popular  movement ;  for,  as 
soon  as  his  death  was  known,  the  people  slew  his  murderers,  and 
placed  his  son,  a  child  of  eight  years,  on  the  throne. 

About  this  time  occurred  the  invasion  of  Judah,  which  is  recorded 
in  the  apocryphal  book  of  Judith ;  and  which,  whatever  the  precise 
chronology  of  the  event,  appears  certainly  to  have  taken  place.* 
On  this  occasion  the  Assyrian  army  was  marched  into  the  provinces 
of  western  Asia,  to  punish  them  for  their  sympathy  with  the  Median 
and  Babylonish  insurrection  against  the  imperial  power.  Having 
pui'sued  a  successful  career  hitherto,  they  invested  Bethuliah,  where 
their  general  was  cut  off  by  the  policy  of  Judith,  and  his  mighty 
host  discomfited  and  routed  by  a  sudden  attack  made  on  them  by 
the  Jews,  who  at  the  onset  exhibited  the  gory  head  of  the  Assyrian 
general.  (See  Appendix,  note  94.) 

After  this  victory,  which  saved  the  Jewish  kingdom  from  immi- 
nent danger,  and  prepared  the  way  for  the  ruin  of  Assyria,  this 
noble  woman  poured  forth  her  thanksgiving  unto  God  in  a  hymn  of 
praise,  which,  for  sublimity  of  idea,  chasteness  of  imagery,  and  beauty 
of  language,  may  vie  with  the  most  exalted  specimens  of  ancient 
poetry,  even  with  those  of  Deborah  and  Miriam. 

The  reign  of  Josiah  began  auspiciously.  He  appears  to  have  set 
himself  at  once  to  extirpate  idolatry  from  the  land,  and  to  restore 
and  establish  the  religion  of  Jehovah.  In  this  work  he  proceeded 
with  great  vigor  and  success.  Having  destroyed  the  images,  groves, 
and  high  places  of  Jerusalem,  he  proceeded  to  extend  this  reforma- 
tion to  the  other  parts  of  the  country ;  and,  anxious  to  see  his  or- 
ders fully  carried  into  effect,  he  himself  journeyed  through  the  land. 
Nor  did  he  confine  his  attention  to  the  limits  of  the  kingdom  of 
Judah :  he  went  through  the  other  tribes,  wherever  any  considera- 
ble number  of  the  population  remained,  and  thus  carried  out  his 
religious  reformation  even  unto  Naphtali. 

We  have  in  this  instance  the  means  of  knowing  exactly  when 
these  efforts  began,  and  how  they  progressed.  In  the  eighth  year 
of  his  reign,  when  sixteen  years  of  age,  he  began  to  devote  himself 
to  God.      After  the  experience  of  personal  religion  dm-ing  four 

-  It  appears  that  undue  stress  lias  been  laid  on  two  or  three  clauses  which  refer  to  the 
age  of  Judith,  and  the  undistui-bed  state  of  Judah  until  her  death,  which  are  evidently 
incorrect.  Chap,  xvi,  23-25. 


THE  HEBREW  PEOPLE.  339 

years,  he,  at  the  age  of  twenty,  commenced  the  reformation  of  the 
national  rehgion,  which  occupied  him  six  years  more.  Thus  did 
this  young  sovereign,  by  following  steadily,  and  with  single-minded- 
ness,  the  teaching  of  the  Holy  Spirit,  secure  to  himself  the  greatest 
of  all  blessings, — the  Divine  favor ;  and  prosecute  the  greatest  of 
all  works, — the  removal  of  error,  and  the  dissemination  of  pure  re- 
ligion among  his  people.  Having  proceeded  thus  far  in  pious  effort 
for  the  benefit  of  his  country,  he  began  to  cleanse  and  repair  the 
temple.  During  the  progress  of  this  work,  the  high  priest  found 
the  "  book  of  the  law  in  the  house  of  the  Lord,"  2  Kings  xxii,  8 ;  or, 
as  it  is  given  in  the  parallel  place,  "  a  book  of  the  law  of  the  Lord 
given  by  Moses."  2  Chron.  xxxiv,  14.  This  fact  is  one  of  great  in- 
terest and  importance,  for  two  reasons :  First,  as  it  has  been  used 
by  the  enemies  of  revelation  for  the  purpose  of  attempting  to  show 
that  the  books  of  Moses,  as  we  now  have  them,  are  not  authentic ; 
and,  secondly,  as  this  fact  was  the  cause  of  Josiah's  receiving  special 
and  important  revelations  from  Jehovah. 

With  respect  to  the  first  particular,  it  cannot  be  supposed  that 
this  "book"  was  the  entire  law  of  Moses,  or,  as  we  should  call  it, 
the  Pentateuch.  For,  not  to  mention  other  reasons,  only  a  few 
years  previously,  in  the  reign  of  Jehoshaphat,  the  book  of  the  law 
was  so  well  known,  that  itinerant  ministers  were  sent  throughout  the 
country  to  teach  the  people,  it  being  taken  with  each,  that  the  teach- 
ing might  always  be  sustained  by  Divine  authority.  Nor  is  it  pro- 
bable, notwithstanding  the  frequent  prevalence  of  idolatry,  as  books 
of  the  law  were  common  in  the  days  of  Jehoshaphat,  that  they 
should  have  been  all  destroyed  before  the  accession  of  Josiah.  It 
is  as  easy  to  conceive  of  the  religion  of  England  being  maintained  in 
its  present  state  without  a  copy  of  the  Scriptures,  as  that  Hezekiah 
should  have  reformed  the  religion  of  his  country,  and  have  lived  and 
reigned  so  piously,  without  a  copy  of  the  law.  When  the  peculiar 
ritual  service  and  extensive  ceremonial  of  the  Pentateuch  are  con- 
sidered, the  impossibility  of  this  will  be  admitted.  We  have  ano- 
ther such  case  in  Josiah.  "  He  did  that  which  was  right  in  the 
sight  of  the  Lord,  and  walked  in  all  the  way  of  David  his  father, 
and  turned  not  aside  to  the  right  hand  or  to  the  left."  2  Kings 
xxii,  2.  How  could  he  have  discovered  this  way  ?  How  could  he 
have  conformed  to  the  way  of  David?  Certainly  by  no  other 
means  than  by  a  study  of  the  Divine  law.  It  is,  in  fact,  utterly  in- 
credible that  the  several  religious  reformations  which  took  place 
from  the  reign  of  Rehoboam  to  that  of  Josiah,  could  have  been  ef- 
fected without  a  copy  of  the  Pentateuch.  It  is  equally  beyond  be- 
lief that  a  continued  series  of  holy  prophets  should  all  have  remained 


340  THE  HEBREW  PEOPLE. 

strangers  to  the  sacred  writings  of  Moses.     Had  not  Isaiah  read 
the  law  ? 

If  it  be  urged  that  the  inspired  writer  gives  this  as  a  fact,  we  re- 
ply, It  is  stated  that  "  a  book  of  the  law  of  the  Lord  given  by  Moses  " 
was  found.  2  Clii-on.  xxxiv,  14.  But  this  statement  is  made  in  a 
manner  which  not  only  does  not  say  that  this  was  the  whole  Penta- 
teuch, and  that  no  other  copy  was  known,  but  intimates  the  very 
reverse.  If  this  had  been  the  whole  Pentateuch,  its  perusal  would 
have  occupied  considerable  time,  and  a  great  portion  of  it  must  have 
been  read  before  any  threatening  could  have  alarmed  the  king.  Yet 
the  account  states  that "  Shaphan  the  scribe  told  the  king,  saying,  Hil- 
kiah  the  priest  hath  given  me  a  book.  And  Shaphan  read  it  before 
the  king.  And  it  came  to  pass,  when  the  king  had  heard  the  words 
of  the  law,  that  he  rent  his  clothes."  Verses  18,  19.  What  passage 
in  Genesis  or  Exodus  could  have  produced  this  effect?  Yet  the 
impression  appears  to  have  been  made  by  the  perusal  of  this  book, 
and  that  almost  immediately.  If  we  are  expected  to  offer  a  solution 
of  this  difficulty,  it  is  sufficient  to  observe,  that,  although  the  writings 
of  Moses  had  been  carefully  copied  and  preserved,  public  attention 
was  mostly  confined  to  the  historical  and  ceremonial  parts.  If,  then, 
a  portion  of  Deuteronomy  should  have  been  found  in  a  place  and 
manner  which  warranted  the  opinion  that  it  was  the  autograph  writ- 
ing of  the  lawgiver,  all  the  difficulties  vanish,  and  the  whole  account 
appears  to  be  easy  and  natural.  We  think  such  was  the  case ;  and 
agree  with  Dr.  Adam  Clarke,  that  "  the  simple  fact  seems  to  be  this : 
that  this  book  was  the  original  of  the  covenant  renewed  by  Moses 
with  the  people  in  the  plains  of  Moab,  and  which  he  ordered  to  be 
laid  up  beside  the  ark,  Deut.  xxxi,  26  ;  and  now  being  unexpectedly 
found,  its  antiquity,  the  occasion  of  its  being  made,  the  present  cir- 
cumstances of  the  people,  the  imperfect  state  in  which  the  reforma- 
tion was  as  yet,  after  all  that  had  been  done,  would  all  concur  to 
produce  the  effect  here  mentioned  on  the  mind  of  the  pious  Josiah." 
— Commentary.  Whether  this  conjecture  be  perfectly  sound  or 
not,  no  reason  whatever  exists  for  the  infidel  theories  which  havo 
been  raised  on  this  circumstance. 

But  this  incident  led  Josiah  to  a  clearer  acquaintance  with  the 
pm-poses  of  Jehovah  respecting  his  country  than  he  had  hitherto  ob- 
tained. Having  heard  the  alarming  threatenings  which  God  by  his 
servant  Moses  had  predictively  set  forth,  he  was  anxious  to  have 
further  information  on  the  subject.  He  therefore  sent  messengers  to 
Huldah,  a  prophetess,  to  inquire  into  the  meaning  and  application 
of  the  severe  terms  contained  in  this  book  which  had  been  found. 
It  has  been  the  subject  of  frequent  remark,  that  the  king  should 


THE  HEBREW  PEOPLE.  341 

have  consulted  a  -woman  on  this  most  important  occasion.  Josiah 
certainly  had  able  counselors,  both  in  the  priesthood  and  among  the 
laity ;  but  not  one  of  them  professed  to  have  the  power  of  giving 
authorized  solutions  to  questions  of  this  kind.  And  it  is  very  cre- 
ditable to  the  judgment  of  the  king,  and  to  the  candor  of  his  coun- 
cil, that  inquiry  was  made  of  a  woman,  who  was  known  to  be  thus 
specially  endowed.  The  answer  given  was  clear  and  full :  the  king 
was  distinctly  told,  that  the  people  had  by  their  sins  exposed  them- 
selves to  the  fearful  weight  of  these  maledictions,  and  that  it  should 
certainly  fall  upon  them ;  but  that,  as  Josiah  had  faithfully  devoted 
himself  to  God,  he  should  not  witness  these  calamities,  but  die  in 
peace. 

One  of  the  most  difficult  and  perplexing  obstacles  to  our  fully 
understanding  this  part  of  sacred  history,  arises  from  the  impossi- 
bility of  ascertaining  when,  and  to  what  extent,  the  written  prophe- 
cies were  published.  Isaiah  was  dead  before  Josiah  came  to  the 
throne.  His  prophecies  clearly  annoimce,  not  only  the  ruin  of  As- 
syria by  nations  which  in  his  time  were  but  subject  and  tributary 
states,  but  the  destruction  of  Jerusalem  by  the  Chaldeans,  and  the 
restoration  of  a  remnant  of  the  people.  Cyrus  is  even  mentioned 
by  name  twice,  as  contributing  to  this  restoration.  It  may  be  rea- 
dily admitted,  that  unfulfilled  prophecy  would  appear  dark  and  enig- 
matical ;  but  the  explicit  declaration  of  God,  by  the  mouth  of  this 
prophet,  must  have  been  known  at  the  time,  and  would  scarcely 
have  been  forgotten.  This  was  again  repeated  by  Huldah.  It  thus 
became  fully  impressed  upon  the  public  mind,  that  the  national  sin 
had  involved  them  in  national  ruin. 

Josiah,  encouraged  by  the  promise  which  accompanied  this  in-- 
spired  communication,  proceeded  with  renewed  zeal  in  the  work  of 
celigious  reformation.  And  the  accomit  which  is  given  of  his  la- 
bors and  success  affords  mournful  evidence  that  Jerusalem  had 
fallen,  not  only  into  the  most  infamous  idolatry,  but  that  all  its 
concomitant  evils  had  obtained  a  frightful  extent  of  power  and 
influence.  2  Kings  xxiii.  In  the  prosecution  of  this  good  work,  the 
monarch  fulfilled  the  prediction  of  the  man  of  God,  by  polluting  the 
altar  at  Bethel.  He  seems  to  have  surpassed  all  his  predecessors 
in  his  zeal  for  Jehovah.  It  would  cast  great  light  on  the  state  of 
religion,  if  Ave  had  the  means  of  showing  how  far  a  sincere  and  godly 
spiritual-mindedness  and  worship  accompanied  this  external  refor- 
mation. To  a  mind  enlightened  by  the  Holy  Ghost,  nothing  is 
more  painful  than  to  see  the  constant  recurrence  of  relapse  and  re- 
formation, as  it  would  appear  from  the  record,  according  to  the  will 
or  inchnation  of  the  sovereign ;  as  if  religion  was  a  subject  in  which 


342  THE  HEBREW  PEOPLE. 

the  people  took  but  little  interest.  It  is,  indeed,  certain,  that  the 
manners,  habits,  and  general  character  of  the  population  had  become 
awfully  depraved ;  that  idolatry,  whether  luxuriating  in  royal  favor, 
or  fostered  in  silence,  was  rooted  in  the  public  mind,  and,  conse- 
quently, the  nation  was  doomed  to  political  ruin,  and  the  people  to 
a  painful  captivity,  as  the  only  means  of  cure. 

Josiah,  having  completed  his  efforts  to  improve  the  religious  con- 
dition of  his  people,  and  celebrated  a  passover  with  unusual  liber- 
ality and  piety,  was  tm-ned  from  the  concerns  of  domestic  policy  to 
the  excitement  and  dangers  of  war. 

The  king  of  Egypt,  aware  that  the  sovereign  of  Assyria  was  fully 
occupied  with  his  rebellious  vassals,  the  Babylonians  and  Modes, 
took  advantage  of  this  opportunity  to  attempt  the  reduction  of  Car- 
chemish,  a  frontier  town  on  the  Euphrates.  From  the  route  taken, 
it  appears  probable  that  the  Egyptian  army  was  brought  by  sea  to 
Cesarea,  which  would  greatly  shorten  their  journey.  (See  Appendix, 
note  95.)  When  the  army  reached  Megiddo,  on  the  edge  of  the 
plain  of  Esdraelon,  Josiah  marched  out  to  oppose  the  progress  of 
the  expedition.  Some  obscurity  hangs  over  the  motives  of  the 
pious  king  in  this  particular,  as  it  is  very  evident  that  the  Egyptian 
rather  avoided  than  provoked  the  engagement.  The  king  of  Judah 
was  inflexible ;  and  in  the  battle  which  ensued  he  was  slain,  or,  at 
least,  so  dangerously  Avounded  that  he  was  taken  in  his  chariot  to 
Jerusalem,  where  he  died,  and  was  buried  in  the  sepulchres  of  his 
fathers. 

This  melancholy  event  brings  us  to  the  last  generation  of  the 
kino-s  of  Judah.  Josiah  left  three  sons,  each  of  whom  was  succes- 
sively  raised  to  the  throne;  the  monarchy  terminating  with  the 
reign  of  Zedekiah,  the  last  of  the  three  brothers.  During  the  reign 
of  Josiah,  God  raised  up  Jeremiah  to  minister  his  prophetic  truth 
to  the  kingdom  of  Judah,  in  the  great  crisis  of  their  history.  He 
was  called  to  this  ministry  in  the  thirteenth  year  of  this  reign.  The 
first  twelve  chapters  of  his  prophecy  are  supposed  to  have  been 
written  during  the  reign  of  Josiah. 

These  chapters  cast  considerable  light  upon  the  religious  state  of 
the  people  of  Jerusalem,  at  a  time  when  the  worship  of  Jehovah 
was  maintained  with  all  the  authority  of  the  crown,  and  idolatry 
was  punished  with  death.  If  any  proof  were  necessary  to  show  that 
God  required  a  spiritual  and  real,  in  opposition  to  a  ceremonial  and 
formal  devotion,  it  is  given  in  these  inspired  communications.  It 
was  a  season  of  external  religious  prosperity.  Yet  now  God  expos- 
tulates with  his  people,  on  account  of  their  disobedience,  and  de- 
nounces their  entire  ruin,  on  account  of  their  sin.     The  seventh 


THE  HEBREW  PEOPLE.  343 

chapter  may  be  rcfeiTcd  to,  as  affording  decisive  evidence  on  ttiis 
point.  The  prophet  was  commanded  to  take  his  station  at  the  gate 
of  the  temple,  and  to  speak  to  those  who  went  in  and  out  of  the 
sacred  edifice.  The  persons  addressed,  therefore,  were  those  who 
outwardly  conformed  to  the  service  and  worship  of  Jehovah.  Nay, 
more :  they  are  said  to  trust  in  lying  words ;  by  which  they  believed 
that  they  stood  so  associated  with  the  temple  of  the  Lord,  as  to 
share  in  its  stability  and  safety, — showing  that  false  teachers  then 
taught  this  ftillacious  ground  of  confidence,  and  that  these  persons 
relied  upon  it.  Yet  they  are  convicted  of  every  enormous  crime  : 
the  catalogue  of  their  injustice  and  vices  is  frightful ;  and,  as  if  this 
was  not  enough,  the  prophet  adds  a  fearful  description  of  their  pri- 
vate idolatries.  These  wicked  people  are  then  reminded  of  God's 
oft-repeated  interposition  on  their  behalf,  and  the  privileges  they 
had  enjoyed  through  the  continued  ministrations  of  the  prophets, 
all  which  had  been  slighted  and  abused ;  for  this  he  threatens  them 
with  imminent  and  utter  ruin :  an  event  that  was  hastened  by  the 
death  of  the  sovereign. 

Josiah  was  succeeded  by  his  son,  Jehoahaz,  whom  the  people 
made  king  in  preference  to  his  elder  brother.  He  began  his  reign 
in  crime,  and  proceeded  to  do  evil  in  the  sight  of  the  Lord,  as  his 
fiithers  had  done.  But  his  reign  was  short.  The  king  of  Egypt, 
returning  from  his  Assyrian  expedition,  met  him  at  Riblah,  where 
he  put  him  in  fetters ;  and,  appointing  his  elder  brother,  Eliakim, 
to  be  king  of  Judah,  he  carried  the  deposed  monarch  into  Egypt, 
where  he  died ;  thus  fulfilling  the  prediction  of  the  prophet.  Jer. 
xxii,  10-12.  On  this  occasion  Pharaoh-Necho  laid  a  heavy  demand 
on  the  Jewish  king,  to  raise  which  he  was  compelled  to  levy  a  tax 
on  the  land,  by  which  means  he  exacted  a  hundred  talents  of  silver 
and  a  talent  of  gold.  Having  changed  the  name  of  this  king  into 
Jehoiakim,  to  show  his  supremacy,  Necho  returned  to  Egypt.  But 
this  king,  also,  did  evil  in  the  sight  of  the  Lord.  His  character  is 
portrayed  by  the  hand  of  a  master  in  the  prophecy  of  Jeremiah. 
Verses  13-19.  Reigning  as  the  deputy  of  the  king  of  Egypt,  he 
seems  to  have  thrown  off  all  fear  of  God  ;  and,  having  satisfied  the 
cupidity  of  his  master  at  the  expense  of  his  people,  he  plunged  reck- 
lessly into  all  evil.  According  to  the  declaration  of  the  prophet  to 
which  we  have  referred,  truly  God  did  not  leave  himself  without  a 
witness  to  his  power  and  truth.  But  while  the  sensual  and  wicked 
king  of  Judah  was  trusting  in  the  power  of  Egypt,  and  living  at 
ease  in  his  sin,  events  were  taking  place  in  the  cast  of  Asia  which 
were  destined  soon  to  effect  an  entire  alteration  in  the  international 
policy  of  the  West. 


344  THE  HEBREW  PEOPLE. 

Two  years  after  the  return  of  Pharaoli  from  Carcliemisli,  the 
united  Median  and  Babylonian  army  succeeded  in  destroying  Nine- 
veh ;  after  which  the  countries  that  had  been  subject  to  the  Assyrian 
empire  were  divided  between  these  two  powers.  By  this  division, 
all  the  countries  in  Asia  to  the  west  of  the  Euphrates  were  allotted 
to  Babylon.  But  before  the  subversion  of  the  Assyi'ian  empire, 
when  JNineveh  was  closely  invested,  the  Chaldean  king  sent  his  war- 
like son,  Nebuchadnezzar,  into  Western  Asia,  with  a  powerful  army, 
to  bring  all  the  provinces  formerly  subject  to  Assyria  under  his 
dominion.  On  this  occasion  Jehoiakim  became  tributary  to  Baby- 
lon, and  continued  so  for  three  years;  when,  in  all  probability, 
incited  by  the  king  of  Egypt,  who  was  preparing  to  make  a  second 
expedition  to  Carchemish,  he  rebelled ;  but  the  effort  was  vain  :  the 
Egyptian  army  was  defeated  at  Carchemish,  (Jer.  xlvi,  2,)  and 
hastily  retreated  to  their  own  land,  from  which  they  dared  to  march 
against  Babylon  no  more.  The  hapless  king  of  Judah  was,  therefore, 
abandoned  to  his  fate,  when  Nebuchadnezzar  soon  afterward  appeared 
before  Jerusalem.  Pending  these  events,  Jehoiakim  died,  and  his 
son,  Jehoiachin,  assumed  the  sovereignty,  and  set  himself  upon  an 
evil  course  of  action ;  but  he  had  held  the  sceptre  only  three  months, 
when  he  was  compelled  to  sm-render  his  capital  and  himself  to  the 
victorious  Nebuchadnezzar.  2  Kin^s  xxiv,  12-16. 

This  was  really  the  termination  of  the  kingdom  of  Judah.  All 
its  wealth,  the  royal  family,  and  princes  ;  all  the  mighty  men,  even 
the  best  artisans,  and  many  thousands  of  other  captives,  were  car- 
ried away  into  captivity. 

The  Babylonish  chief,  having  taken  away  the  king,  appointed  his 
uncle,  the  only  remaining  son  of  Josiah,  to  succeed  him  as  the  vassal 
of  Babylon ;  for  he  "  made  him  swear  by  God"  to  be  faithful  to  the 
Chaldean  power.  Zedekiah  governed  in  this  subordinate  character 
for  several  years.  But,  during  this  time,  he  also  did  evil  in  the 
sight  of  the  Lord ;  and  it  is  emphatically  said  of  liim,  by  the  inspired 
writer,  that  he  "  humbled  not  himself  before  Jeremiah  the  prophet 
speaking  from  the  mouth  of  the  Lord."  2  Chron.  xxxvi,  12.  Not 
only  was  his  general  course  of  life  and  policy  opposed  to  the  earnest 
and  continued  teaching  and  protestation  of  the  prophet,  but,  at 
length,  the  king  resolved,  in  defiance  of  his  most  urgent  advice,  to 
trust  again  in  "  the  broken  reed,"  Egypt,  and  therefore  violated  his 
oath  of  allegiance,  and  rebelled  against  Babylon.  This  measure 
brought  Nebuchadnezzar  and  his  army  again  to  Jerusalem ;  when  the 
king  of  Egypt  ostensibly  prepared  to  succor  those  who  had  ventured 
so  much  on  the  faith  of  his  promise.  But  Nebuchadnezzar  raised 
the  siege,  and  promptly  marched  to  meet  the  Egyptian  army. 


THE  HEBREW  PEOPLE.  345 

Now  were  verified  the  explicit  predictions  of  Jeremiah ;  for,  Avith- 
out  hazarding  a  battle,  the  Egyptians  basely  retired  to  their  own 
country,  and  left  their  allies  to  their  fate.  The  Chaldean  army, 
therefore,  returned  to  Jerusalem,  more  wrathful  and  determined 
than  ever.  In  this  emergency  the  king  of  Judah  sent  for  Jeremiah, 
who  assured  him,  from  the  Lord,  that  the  ruin  of  the  Jewish  polity 
was  determined;  that  Jerusalem  was  given  into  the  hands  of  the 
king  of  Babylon ;  but  that  those  who  submitted  to  him  should  pre- 
serve their  lives.  The  communication  of  this  intelligence  subjected 
the  prophet  to  severe  ill-treatment.  At  length  the  power  of  the 
enemy  without,  and  the  pressure  of  famine  within,  prevailed, — Je- 
rusalem fell  prostrate  into  the  hands  of  the  conqueror.  Zedekiah 
fled  by  night ;  but  was  taken  in  the  plains  of  Jericho,  and  brought 
into  the  presence  of  Nebuchadnezzar  at  Riblah.  After  reproaching 
him  with  his  breach  of  faith,  the  Chaldean  king  slew  his  sons  in  his 
presence  ;  and  then,  having  put  out  his  eyes,  sent  him  to  Babylon ; 
thus  fulfilling  two  prophecies  which  appeared  to  contradict  each 
other.  Jeremiah  had  said  that  "  his  eyes  should  see  the  eyes  of  the 
king  of  Babylon."  Chap,  xxxii,  4 ;  xxxiv,  3.  And  Ezekiel  had  also 
predicted  of  him,  "  I  will  bring  him  to  Babylon  to  the  land  of  the 
Chaldeans  ;  yet  shall  he  not  see  it,  though  he  shall  die  there."  Chap, 
xii,  13.  How  strikingly  is  the  prescience  of  God  manifested  to  men, 
in  such  predictions  as  these  ! 

Now  the  ruin  of  Jerusalem  was  complete.  The  temple,  the  palace, 
the  splendid  houses  of  the  Jewish  aristocracy,  were  all  pillaged  and 
burned.  Everything  worth  the  cost  of  transit  was  sent  to  Babylon. 
All  the  families  of  consequence  throughout  the  land  were  carried 
thither,  and  none  left  but  a  few  husbandmen  and  vine-dressers,  to 
aiFord  a  semi- cultivation  to  the  soil. 

The  mind  shrinks  from  the  contemplation  of  a  catastrophe  like 
this.  Zion,  the  seat  of  kingly  power,  the  earthly  dwelling-place  of 
Jehovah,  spoiled,  desecrated,  and  trampled  under  foot  by  the  Hea- 
then! Why  is  this?  Where  is  the  malign,  the  potent  cause?  It 
is  visible  to  the  eye :  it  is  present  to  the  sense.  Sin  expelled  an- 
gels from  a  heaven  of  glory ;  sin  buried  a  world  beneath  a  flood  of 
waters  ;  sin,  persevering,  obstinate,  incorrigible  sin,  despoiled  Salem 
of  her  beauty,  and  wrote  Ichahod  upon  her  charred  walls  and  blasted 
soil. 

.  It  is  necessary  now  to  say  a  word  concerning  the  chronology  of 
this  period :  perhaps  no  part  of  Scripture  history  has,  in  this  respect, 
presented  greater  difficulties.  It  has,  says  Dr.  Hales,  been  con- 
sidered "  the  Gordian  knot  of  sacred  chronology."  Our  own  incli- 
nation would  have  been  gratified  in  attempting  to  unravel  these,  in 


346 


THE  HEBREW  PEOPLE. 


the  course  of  the  narrative.  But,  whether  this  were  done  in  the  text, 
or  in  notes,  it  must  necessarily  have  caused  so  much  interruption, 
and  made  so  many  inconvenient  breaks  in  the  history,  that  it  has 
been  judged  most  desirable  to  substitute,  instead  of  such  verbal  elu- 
cidations, the  accompanying  chronological  table,  compiled  from  the 
highest  authorities ;  which  will,  at  a  glance,  aflFord  the  best  attainable 
information  on  this  abstruse  subject ;  and,  at  the  same  time,  consti- 
tute a  tabular  harmony  of  the  history  and  religion  of  the  kingdoms 
of  Judah  and  Israel. 


A  SYNCHRONISTICAL  TABLE   OF  REMARKABLE    EVENTS  IN  THE 
KINGDOMS   OF  JUDAH  AND   ISRAEL. 


Kingdom  of  Judah.  B.C. 

Rehoboam  succeeds  to  the 
Throne  (reigned  17  years) 979 

reigns   righteously,  desists 

from  making  War  with  Israel 
at  the  command  of  God  by  his 
Prophet — 

afterward  relapses  into  Idol- 
atry, and  Jerusalem  with  him  975 

Jerusalem  taken  and  spoil- 
ed by  Shishak 974 

•  Abijah  succeeds  his  Father  on 
the  Throne  (3  years) 962 

obtains  a  great  Victory  over 

Jeroboam 961 

Asa,  Son  of  Abijah,  reigns  right- 
eously    959 

suppresses    Idolatry,     and 

builds  fortified  Cities 954 

Jehoshaphat  born 952 

trusting  in  God,  defeats  Ze- 

rah  and  his  immense  Host. . .  944 

forms  an  irreligious  Alli- 
ance with  lienhadad 941 

Jehu  the  Prophet  warns  Baasha, 
and  predicts  the  Destruction 
of  his  House 933 

Asa  imprisons  Hanani  the  Seer 
for  having  reproved  him 920 

Jehoshaphat,  the  Son  of  Asa, 
reigns  (25  years) 928 

sends  Princes,  Priests,  and 

Levites  to  teach  the  People. .  915 

■ is    reproved    by  Jehu  for 

making  an  Alliance  with  Ahab  899 

Jehoram  succeeds  his  Father 
(8  years) 893 

The  Philistines  and  Arabians 
ravage  .Judah,  spoil  the  King's 
House,  and  slay  all  his  Sons 
except  one 

Ahaziah,  the  Son  of  Jehoram, 
reigns  (1  year) 885 

Athaliah,  when  Ahaziah  was 
slain  by  Jehu,  usurps  the 
Crown 884 

Joash  placed  on  the  Throne  by 
the  Iligh  Priest,  and  Athaliah 
slain  (40  years) 878 

— —  having  reigned  well  thirty 
years,  he  lapses  into  Idolatry  848 

Ama^iah,  Son  of  Joash,  avenges 
his  Father's  Death  (29  years)  838 

conquers  the  Edomites,  be- 
ing reproved,  he  threatens  the 
Prophet . , . , 825 


Ministration  of 
Prophets. 
Shemaiah,  and  tlie 
Man  of  God  who  was 
sent  to  Bethel,  in 
Judah.  And  Ahijah 
the  Shilonite  in  Is- 
rael, who  exercises 
hisMinistry  from  B.C. 
975,  to  B.C.  950. 


Kingdom  of  Israel.         B.C. 

Jeroboam  reigns  over  the  re- 
volted Tribes  (reigned  22 
years) 979 

establishes   an    idolatrous 

Worship  at  Bethel — 

is  rebuked,  punished,  and 

liealed,  at  the  Word  of  a  Man 
of  God,  who  is  himself  slain 
for  Disobedience — 

The  Priests  and  Levites  repair 
to  .Jerusalem 978 


Azariah,  B.C.  944. 
Hanani  the  Seer,  943 
Jehu,  the  Son  of  Ha- 
nani, prophesies  42 
years,  from  b.c.  933, 
to  B.C.  891. 


Elijah  exercises  the 
prophetic  Ministry, 
from  B.C.  900,  to  B.C. 
875,  fifteen  years. 


Elisha  succeeds  Eli- 
jah as  Prophet,  and 
ministers  fifty-nine 
years  from  b.c.  875. 


Jonah  prophesies. 
Joel. 


Israel  defeated  by  Abijah  with 
the  loss  of  500,000  Men 961 

Bethel  and  other  Towns  taken 
from  Israel  and  united  to  Ju- 
dah   — 

Nadab  reigns,  following  in  tlie 
Steps  of  his  Father  (2  years).  957 

Baasha,  Son  of  Ahijah,  kills  Na- 
dab, and  reigns  in  his  stead 
(24  years) 955 

invades  Judah,  but  com- 
pelled to  retire  by  Benhadad. .  941 

Elah  succeeds  his  Father  and 
reigns  (2  years) 932 

ZiMRi  kills  Elah,  and  extirpates 
tlie  House  of  Baasha  (7  days)  931 

Omri  defeats  and  destroys  Zim- 
ri,  and  reigns  (12  years) — 

Half  the  People  rally  round  Tib- 
ni,  and  make  him  King:  he 
contends  with  Omri  five  years, 
and  dies 926 

Ahab,  the  Son  of  Omri,  reigns 
wickedly  (23  years) 909 

Elijah  foretells  the  Famine  of 
three  years  and  a  half 900 

Sacrifice  on  Carmel,  and  De- 
struction of  Priests  of  Baal. . .  896 

Samaria  besieged  and  delivered  891 

Death  of  Naboth 890 

Ahaziah  succeeds  to  theThroue, 
and  reigns  (2  years) 897 

JoRAM  succeeds  his  Father  Aha- 
ziah (12  years)  895 

Moab  subdued.  Elijah  multi- 
plies the  Widow's  Oil 893 

The  Famine  in  Samaria 890 

Jehu,  the  Son  of  Nimshi,  having 
slain  Joram,  reigns  (28  years)  883 

Hazael  oppresses  Israel 860 

Jehoahaz,  Son  of  Jehu,  reigns 
wickedly  (17  years j 855 


THE  HEBREW  PEOPLE. 


347 


Kingdom  of  Judah.         i 
UzziAH  succeeds  his  Father  (52 

years) ••• .■  • 

. the  King  is  stricken  with 

Leprosy • 

JoTHAM  reigns   righteously   (16 


'G3 


757 


738 


years) 

The  Kings  of  Syria  and  Israel  in- 
vade Judah 742 

Ahaz   ascends  the  Throne  and 
restores  Idolatry  (16  years) ...  741 

obtains  the  Aid  of  the  King 

of  Assyria  against  the  Edom-  ^ 
ites 

IIezekiah  succeeds  his  Father 
Ahaz  (29  years) 725 

restores    the   Worship   of 

God— Destroys  Idolatry 

is    greatly     blessed   with 

Prosperity 

Sennacherib  invades  Judah 681 

again  invades  Judah 680 

's   Army   miraculously    de- 
stroyed    679 

Manasseh  ascends  the  Throne 
on  the  Death  of  his  Father  (55 

years)  696 

restores  Idolatry,  profanes 

the  Temple,  and  sacrifices  his 

Children  to  Moloch — 

Holofernes,  invading   Judah,  is 

slain  by  Judith  about 652 

Amon   succeeds    his   Father   (2 

years) 641 

. reigns  wickedly,  and  is  slain 

by  liis  Servants 639 

JosiAH  ascends  the  throne  and 

reigns  piously 639 

restores  the  religion  of  Je- 
hovah   

endeavors  to  destroy  Idol- 
atry    627 

Temple  repaired,  and  Religion 

further  reformed 621 

Jehoahaz  succeeds  his  Father, 
who  was  slain  at  Megiddo  ;  he 

reigns  3  months  ...    — 

Jehoiakim  placed  on  the  Throne 

bytheKingof  Egypt  (11  years)  608 
Jerusalem  taken  by  Nebuchad- 
nezzar, the  King  restored  to 
the  Throne  as  the  Vassal  of 

Babylon 603 

Jehoiakim   rebels    after    three 

years 600 

Jehoiachin  succeeds  his  Father 

(3  months  10  days) — 

Zedekiah.  Nebuchadnezzar 
having  deposed  Jehoiachin  and 
sent  him  to  Babylon,  places 
the  only  remaining  Son  of  Jo- 
siah  on  the  Throne  of  Judah 

as  his  Vassal  (11  years) 597 

rebels,  and  is  subdued,  Je- 
rusalem and  the  Kingdom  sub- 
verted and  destroyed 586 


Blinistration  of 
Prophets. 
Amos   begins  to  pro- 
phesy, B.C.  766. 

Isaiah  begins  to  pro- 
phesy, B.C.  759. 


Micah  begins  to  pro- 
phesy, B.C.  748. 


Nahum. 


Isaiah,  Micah,  and  Na- 
hum, prophesy  until 
the  Accession  of  Ma- 
nasseh. 


Kingdom  of  Israel.         B.C. 
Jehoash  succeeds  liis  Father..  838 
—  takes  Amaziah  Prisoner  and 

spoils  the  Temple 823 

Jeroboam  II.  ascends  the  Throne 
on  the  Death  of  his  Father  (41 

years)  822 

Damascus  and  Hamath  taken..  782 
Interregnum  after  the  Death  of  ^ 

Jeroboam  (11  years) 781 

Zechariah  reigns  6  months  . . .  77t) 

Shallum  reigns  1  month 770 

Menahem   ascends   the  Throne 

(10  years) 769 

Pekahiah,   Son    of   Menahem,  ^ 

reigns  (2  years) 759 

Pekah,  Son  of  Remaliah,  reigns 

(20  years) 757 

—  defeats  Ahaz  with  great 
Slaughter,  and,  forming  an  Al- 
liance with  Syria,  threatens 
to  ruin  the  House  of  David..  738 

Interregnum  (2d)  (9  years) 737 

Hoshea  reigns  nine  years 728 

Samaria  taken  and  destroyed, 
and  the  People  being  carried 
into  Captivity,  the  Kingdom  of 
Israel  is  subverted 71S 


Zephaniah. 

Jeremiah    begins    to 

prophesy,  b.c.  626. 


Ilabakkuk. 


Daniel  begins  to  pro- 
phesy,  B.C.  600. 


Ezekiel  begins  to  pro- 
phesy, B.C.  591. 
Obadiah  prophesies 


348  THE  HEBREW  PEOPLE. 

CHAPTER  Vm. 

THE  HISTORY  OF  THE  HEBREWS  DURING  THE  CAPTIVITY. 

Peculiar  Condition  of  the  Hebrews  at  this  Period — ^The  several  Deportations  of 
Hebrews  to  the  East — Gedaliah  appointed  Governor — He  is  slain,  and  the  Remnant  of 
Hebrews  emigrate  to  Egypt — The  Prophecies  and  Death  of  Jeremiah — Nebuchadnezzar's 
first  Dream,  declared  and  interpreted  by  Daniel — The  Prophet  is  promoted  to  be  Chief 
of  the  Wise  Men — The  Hebrews  in  their  Captivity  were  treated  with  Tolerance  and 
Liberality — The  golden  Image — T!ie  Deliverance  of  the  three  Hebrews — Nebuchadnez- 
zar's Dream  of  the  Tree — The  Di-eam  explained — And  fulfilled — The  Lisanity  of  the 
King — His  Death — Evil-Merodach  succeeds  to  the  Throne  of  Babylon — He  delivers  Je- 
hoiachin  from  Prison,  and  honors  him — Belshazzar  succeeds  to  the  Throne — His  Feast 
— Tlie  Handwriting  on  the  Wall — Explained  by  Daniel — Belshazzar's  Death — A  Re- 
markable Fulfillment  of  Prophecy — Accession  of  Darius  to  the  Throne  of  Babylon — 
Daniel  his  Minister — The  Edict  forbidding  Prayer  to  God — Daniel  in  the  Den  of  Lions 
— Is  delivered — His  deep  Interest  in  the  Religion  of  his  Peojjle — Receives  special  Reve- 
lations from  Heaven — Preparation  of  the  People  for  Restoration — The  Accession  of  Cy- 
rus— His  Decree — First  Caravan  of  Hebrews  return  to  Judea — The  Altar  of  Burnt-ofi"er- 
ing  restored — Foundation  of  the  Temple  laid — Opposition  of  the  Samaritans — The  Pro- 
gress of  the  Building  forbidden — Darius  Hystaspes  reigns — The  Building  resumed — 
The  Temple  finished — Ezra  sent  to  Jerusalem — His  Labors  and  Reforms — Nehemiah 
appointed  Governor  of  Jerusalem — The  Walls  of  the  City  built — Several  religious  and 
social  Reforms  efi'ected — Nehemiah  goes  to  Babylon — And  returns  to  Jerusalem — He 
again  removes  Disorder,  and  effects  a  social  and  religious  Reformation — The  History  of 
Esther — Her  Influence  upon  the  Welfare  of  the  Jews — Chronological  Table. 

The  condition  of  the  Hebrews,  in  this  part  of  their  history,  presents 
an  entirely  new  aspect.  From  the  period  of  the  first  elevation  of 
the  Israelites  into  the  position  of  a  separate  and  independent  people, 
to  the  captivity,  they  had,  in  all  the  fluctuations  of  their  public  af- 
fairs, to  a  great  degree  retained  the  power  of  self-government,  and 
the  possession  of  the  soil.  Now,  however,  they  were  doomed  to  a 
condition  the  most  abject  and  painful.  We  behold  them  not  only 
completely  subdued,  and  placed  under  the  government  of  their  ty- 
rant conquerors,  but  deported  from  their  own  country,  and,  after  a 
long  and  harassing  journey,  scattered  through  a  strange  land,  to  live 
as  exiles  and  captives  in  the  midst  of  a  Heathen  and  dominant 
people. 

This  captivity  must  not,  however,  be  regarded  as  having  its  com- 
mencement and  accomplishment  in  the  capture  and  destruction  of 
Jerusalem.  It  may  not  improperly  be  observed;  that,  after  the  sub- 
version of  the  two  kingdoms  of  Israel  and  Judah,  the  scattered  rem- 
nant of  all  the  tribes  were  regarded  as  one  people.*     The  captivity, 

•'  We  have  a  striking  proof  of  this  in  the  Book  of  Esther,  in  which  all  the  Jews  through- 
out the  one  hundred  and  twenty  provinces  of  the  Persian  empire  are  placed  on  the  same 
footing,  and  have  the  same  privilege.  Esther  ix,.  9- 12,  &c. 


THE   HEBREW   PEOPLE.  849 

therefore,  in  its  widest  sense,  began  when  the  transjordanic  tribes, 
together  with  those  of  Zebulon  and  Naphtali,  were  carried  away  into 
Assyria.  2  Kings  xv,  29.  This  occurred  about  B.C.  740.  Another 
deportation  took  place  about  twenty  years  afterward,  when  Sama- 
ria was  taken,  and  the  king,  and  all  the  most  important  of  the  re- 
maining population  of  the  ten  tribes,  were  also  carried  away  into 
Assyria. 

It  was  a  hundred  years  after  the  ruin  of  the  kingdom  of  Israel, 
that  the  land  of  Judah  was  subjected  to  similar  calamities.  But  the 
number  and  date  of  the  several  deportations  from  this  part  of  the 
Hebrew  family  is  not  so  easily  ascertained.  Two  of  these  are  de- 
scribed in  the  Book  of  Kings ;  Jeremiah  speaks  of  three ;  and  Daniel 
of  a  fourth. 

The  first,  in  the  order  of  time,  is  that  mentioned  by  Daniel,  who 
states  (chap,  i,  1)  that,  "in  the  third  year  of  the  reign  of  Jehoiakim 
king  of  Judah,"  Nebuchadnezzar  besieged  and  took  Jerusalem,  and 
carried  away  the  vessels  of  the  Lord's  house,  and  several  young 
members  of  the  royal  family  and  of  the  nobility,  to  Babylon.  These 
captives,  as  they  appear  to  have  been  few  in  number,  may  be  re- 
garded rather  as  hostages  than  a  part  of  the  national  captivity.  (See 
Appendix,  note  96.) 

The  second  transportation  from  the  kingdom  of  Judah  into  Chal- 
dea  was  in  the  year  B.C.  598,  when  Nebuchadnezzar  deposed  Jeho- 
iachin,  and  took  him,  and  great  numbers  of  the  people,  into  captivity. 
The  object  of  this  deportation  appears  to  have  been  to  augment  his 
armies,  and  to  provide  useful  inhabitants  for  some  newly-built  or 
recently- conquered  to"\vns :  for  he  took  away  "  all  the  princes,  and 
all  the  mighty  men  of  valor,  even  ten  thousand  captives,  and  all  the 
craftsmen  and  smiths."  2  Kings  xxiv,  14. 

The  next  compulsory  emigration  of  Hebrews  to  Babylonia  was  on 
the  capture  and  destruction  of  Jerusalem,  when  Zedekiah  was  taken, 
and  punished  by  Nebuchadnezzar.  This,  as  we  have  already  seen, 
occurred  about  B.C.  586;  and  on  this  occasion  the  great  body  of 
the  Jewish  nation  was  transferred  to  Chaldea. 

Jeremiah  adds  another  deportation,  which,  he  says,  occurred  five 
years  after  the  last  mentioned  one.  But  of  this  we  have  no  other 
information ;  and  it  is  very  probable,  as  indeed  the  prophet  inti- 
mates, that  this  affected  but  a  small  number  of  persons. 

Before  we  proceed  with  the  history  of  the  expatriated  captives,  it 
will  be  necessary  to  convey  some  information  respecting  the  rem- 
nant which  was  left  in  the  land. 

Nebuchadnezzar,  having  executed  his  purpose  on  the  Jewish  na- 
tion by  the  entire  ruin  of  the  capital,  and  the  total  subversion  of 


350  THE  UEBREW  PEOPLE. 

the  state,  selected  Gedaliah,  the  son  of  Ahikam,  and  appointed  him 
governor  over  the  land.  As  far  as  our  information  extends,  the  ap- 
pointment "was  judicious  :  Ahikam  appears  to  have  held  an  impor- 
tant position  at  the  court  of  king  Josiah.  2  Kings  xxii,  12.  He  also 
possessed  suflBcient  influence  in  the  reign  of  Jehoiakim  to  protect 
Jeremiah  from  the  cruelty  of  the  king,  and  the  violence  of  the  peo- 
ple. Jer.  xxvi,  24.  Gedaliah  fixed  his  residence  at  Mizpah,  and 
proceeded  to  organize  a  government,  inviting  the  people  to  set- 
tle down  in  subjection  to  the  king  of  Babylon.  ISebuzar-adan, 
the  captain  of  the  guard,  also  delivered  Jeremiah  to  the  governor, 
giving  him  his  choice,  either  to  remain  with  Gedaliah  in  Judea,  or 
to  accompany  the  captain  of  the  guard  to  Babylon.  The  prophet 
preferred  remaining  with  his  friend.  Great  numbers  of  the  Jews 
also,  who  had,  during  the  war,  fled  for  refuge  into  neighboring  coun- 
tries, returned  when  they  heard  that  Gedaliah  was  ijiade  governor 
at  Mizpah.  Several  of  the  chiefs,  w-ith  their  men,  followed  this  ex- 
ample, and  came  to  the  seat  of  government.  To  them  the  governor 
gave  the  most  positive  assurances  of  safety.  But  while  these  cir- 
cumstances seemed  to  promise  peace  and  comfort  in  the  land  of  their 
fathers  to  the  remnant  that  had  escaped  the  sword  and  banish- 
ment, all  these  prospects  were  blasted  by  the  assassination  of  Ge- 
daliah. 

This  noble-minded  man  had  been  forewarned  of  the  designs  of 
Ishmael ;  but  his  generous  spirit  refused  to  believe  the  insinuation. 
At  length  the  wicked  purpose  was  effected  ;  the  governor  was  slain, 
and  the  assassin,  having  also  cut  off  the  Jews  and  Chaldeans  who 
were  with  him  at  Mizpah,  attempted  to  carry  away  the  captives,  the 
Idng's  daughters,  and  the  residue  of  the  people,  into  the  land  of  the 
Ammonites,  with  whose  king  Ishmael  was  in  league. 

Johanan  and  other  captains,  who  collected  their  men,  and  pur- 
sued the  fugitives,  succeeded  in  preventing  this ;  for,  having  over- 
taken the  party,  all  the  people  were  recovered :  Ishmael,  with  only 
eight  attendants,  effecting  his  escape.  Alarmed,  and  apprehensive 
lest  the  Chaldeans  would  punish  them  for  this  massacre,  Johanan 
and  the  rest  of  the  people  determined  to  flee  into  Egypt.  Against 
this  purpose  Jeremiah  lifted  up  his  voice  with  more  than  his  usual 
energy.  But,  having  their  own  object  in  view,  the  chiefs  who  had 
recovered  the  captives  from  Ishmael,  taking  all  the  people  with 
them,  left  Mizpah,  and  went  to  Chimham,  near  Bethlehem,  that  they 
might  more  conveniently  carry  their  purpose  into  effect.  While 
residing  here,  they  made  a  formal  application  to  Jeremiah,  that  he 
would  pray  for  them,  that  they  might  be  told  what  they  should  do, 
and  where  they  should  locate ;  pledging  thetnselves  to  act  accord- 


THE   HEBREAV   PEOPLE.  351 

ing  to  his  word,  "whether  it  agreed  "with  their  inchnations  or  not. 
Ten  days  after  this,  the  prophet  called  the  chiefs  and  all  the  people 
together,  and  delivered  unto  them  one  of  the  most  remarkable  ad- 
dresses "which  Holy  Scripture  contains.  Jer.  xlii.  He  first  assured , 
all  the  people  that  if  they  "would  abide  in  the  land,  and  trust  in  God, 
they  should  be  saved  from  the  "wrath  of  the  king  of  Babylon,  and  be 
built  up  and  made  prosperous ;  declaring  unto  them  that  this  "was 
the  will  of  God.  He  then  proceeded  to  affirm  that  if,  in  disobedience 
to  the  Divine  will,  they  fled  to  Egypt,  all  the  evils  which  they  ap- 
prehended,— the  sword,  pestilence,  and  famine, — should  come  upon 
them  there ;  so  that  none  of  them  should  escape.  He  then  pre- 
<licted  the  most  frightful  evils  as  impending  over  Egypt,  and  over 
them,  if  they  were  disobedient ;  and  earnestly  admonished  them  to 
remain  in  their  own  land. 

All  this  faithful  and  divinely  inspired  remonstrance  was,  however, 
ineffectual :  the  chiefs,  who  had  paramount  influence  over  this  rem- 
nant of  people,  proudly  resisted  the  word  of  the  prophet,  denied 
that  he  spake  from  God,  and  at  once  marched  down  to  Egypt. 
Having  reached  Tahpanhes,  in  Lower  Egypt,  they  dwelt  there :  and 
here  again  the  word  of  the  Lord  came  to  Jeremiah,  and  he  once 
more  predicted  the  certain  conquest  of  Egypt  by  Nebuchadnezzar, 
and  the  total  ruin  of  the  Jewish  fugitives  in  the  war.  In  this  pro- 
phecy he  dwelt  with  great  force  on  the  continued  idolatry  of  Israel, 
showed  that  it  had  been  the  cause  of  all  their  past  suffering,  and  that 
it  would  certainly  lead  to  their  ruin.  This  last  faithful  declaration 
of  the  Divine  will  excited  the  Avicked  people  to  ungovernable  wrath. 
Although,  actuated  by  the  purest  patriotism,  this  holy  man  had  only 
lived  to  labor  for  his  country,  and,  while  devoting  his  life  to  instruct  and 
reclaim  them,  had  shared  all  their  dangers  and  sufferings ;  yet,  when 
he  thus  predicted  the  consequences  of  their  sin,  the  infatuated  peo- 
ple stoned  him  to  death,  and  cast  his  body  into  a  pit.  It  will  be 
sufficient  here  to  observe,  that  all  these  prophecies  Avere  soon  fully 
realized  in  the  sufferings  of  these  guilty  men. 

We  may  now  return  to  the  much  larger  and  more  important  sec- 
tion of  the  people  which  had  been  transported  to  Chaldea.  Of  these, 
flrst  in  order  our  attention  is  called  to  Daniel  and  his  companions, 
those  young  branches  of  the  noble  houses  of  Judah  who  had  been 
carried  away  as  hostages  in  the  reign  of  Jehoiakim.  Daniel  informs 
us  that  himself,  and  three  others,  were  selected  to  be  taught  all  the 
learning  of  the  Chaldeans,  that  they  might  be  prepared  to  take  a 
place  among  the  wise  men  of  Babylon.  A  bountiful  supply  of  pro- 
vision was  supplied  them  from  the  royal  stores ;  but  these  pious 
youths,  preferring  a  rigid  adherence  to  the  law,  obtained  the  consent 


352  THE  HEBREW  PEOPLE. 

of  the  officer  who  had  the  charge  of  them  to  confine  themselves  to 
vegetables  and  water. 

These  young  Hebrews  were  as  eminent  for  piety,  as  for  devoted- 
ness  to  their  studies.  God  therefore  greatly  blessed  them,  and 
"gave  them  knowledge  and  skill  in  all  learning  and  wisdom."  Dan. 
i,  17.  Three  years  was  the  time  allotted  for  their  educational  pro- 
bation ;  and  at  the  end  of  this  period,  when  examined  as  to  their 
attainments,  they  were  found  much  superior  to  "  all  the  magicians 
and  astrologers  that  were  in  all  his  realm."  Verse  20. 

After  this  time  had  expired,  and  these  young  men  had  been  en- 
rolled among  the  magi  of  the  court,  Nebuchadnezzar  had  a  remarkable 
dream ;  which  made  such  an  impression  on  his  mind,  that  he  felt 
exceedingly  unhappy.  (See  Appendix,  note  97.  Yet,  although  sorely 
troubled,  he  did  not  remember  the  particulars  of  the  vision  so  as  to 
give  an  account  of  it.  He  therefore  called  together  the  magicians, 
astrologers,  sorcerers,  and  Chaldeans,  and  required  them  to  tell  him 
his  dream,  and  show  him  its  interpretation.  This  they  all  declared 
to  be  impossible :  upon  which,  the  disappointed  king,  in  a  rage,  or- 
dered the  whole  company  to  be  put  to  death.  While  preparing  for 
this  execution,  Daniel  and  his  friends  were  sought,  as  they  were 
included  in  the  condemnation.  This  circumstance  indicates  that 
they  were  not  present  in  the  first  instance.  Probably,  being  young, 
and  captive  Hebrews,  they  were,  notwithstanding  their  wisdom,  not 
highly  esteemed  by  their  superiors  in  rank.  In  this  emergency, 
Daniel  obtained  an  audience  of  the  king,  and  solicited  time ;  pro- 
mising, in  case  it  was  alloAved,  to  comply  with  the  king's  demand. 
Returning  to  his  fellows,  they  engaged  in  fervent  prayer  to  God :, 
and  the  thing  was  made  known  to  Daniel  in  a  night  vision.  He 
then  recited  the  dream  to  the  king,  and  gave  him  also  the  interpre- 
tation. Daniel  ii,  28-45. 

It  is  not  easy  to  estimate  all  the  important  results  of  this  revela- 
tion on  the  mind  of  the  monarch.  Not  only  did  it  include  a  practical 
proof  of  the  infinite  prescience  and  almighty  power  of  God ;  it  did 
this  in  the  most  significant  and  effective  manner  possible ; — but  it 
did  more.  By  the  colossal  image  there  were  represented  to  the 
mind  of  the  king  the  successive  great  ruling  powers  of  the  world, 
from  that  day  through  all  the  future  ages  of  its  history.  This  vision 
was  also  calculated  to  influence  the  king  with  respect  to  his  treat- 
ment of  the  captive  Hebrews :  the  dream  and  its  interpretation 
showed  the  direct  interposition  of  God  in  the  affairs  of  nations ;  and 
therefore  suggested  the  responsibility  of  his  position,  and  the  true 
Divinity  of  the  God  of  Israel. 

An  immediate  result  of  this  event  was  the  promotion  of  Daniel  to 


THE  HEBREW  PEOPLE.  353 

be  chief  of  the  wise  men,  Rah  Mag,  or  Archimagus ;  and  ruler  over 
the  whole  province  of  Babylon  ;=^  and  of  liis  companions  to  important 
offices  in  the  administration  of  public  aifairs.  The  dignity  and  power 
obtained  by  these  individuals  must  have  reflected  some  advantao-e 
upon  their  countrymen. 

It  may  be  desirable  here  to  refer  more  particularly  to  the  state 
and  condition  of  the  Jews  during  the  captivity.  On  this  subject 
one  point  is  clear :  they  were  not,  in  the  ordinary  sense,  reduced  to 
slavery,  or  the  condition  of  bondmen.  This  is  sufficiently  evident 
from  the  fact  that,  when  Cyrus  issued  his  decree,  allowing  their  re- 
turn, there  is  not  the  slightest  allusion  to  any  public  or  private  right 
in  them.  The  king  specially  desires  his  subjects  to  aid  and  assist 
them  in  their  object ;  but  he  speaks  throughout,  as  if  the  persons 
addressed  occupied  an  easy  and  respectable  position,  only  that  they 
were  exiles  from  their  native  land.  It  is  very  probable,  as  Jahn 
conjectures,  that  they  were  treated  as  respectable  colonists. f 

In  accordance  with  this  opinion,  we  find  abundant  evidence  that, 
notwithstanding  their  expatriation,  the  Hebrews  preserved  amongst 
them  the  several  gradations  of  rank,  family,  and  property.  Jehoiachin, 
whether  while  in  prison,  or  after  his  release,  and  when  fed  at  the 
royal  table,  was  alike  recognized  as  the  political  head  of  the  Hebrew 
nation ;  and  this  distinction  was  equally  shared  by  his  son,  Shealtiel, 
and  his  grandson,  Zerubbabel.  In  the  same  manner  Jozadak  and 
Jeshua  were  regarded  as  chief  of  the  sacerdotal  race. 

It  has  also  been  contended  that  the  Hebrews,  during  their  sojourn 
in  Chaldea,  were  governed  by  their  own  magistrates.  The  story  of 
Susanna,  whether  to  any  extent  authentic,  or  otherwise,  is  founded 
upon  this  idea.  And  it  is  equally  probable  that  many  of  the  Jews, 
even  during  this  period,  possessed  considerable  wealth.  It  is  a  sin-  ■ 
gular  fact,  that  the  forty-two  thousand  three  hundred  and  sixty  who 
came  to  Judea  with  Sheshbazzar  (being  the  first  body  who  availed 
themselves  of  the  edict  of  Cyrus)  possessed,  between  them,  seven 
thousand  three  hundi-ed  and  thirty- seven  slaves ;  and  that  their  first 
contribution  toward  the  restoration  of  the  temple  and  worsliip  of 
Jehovah  amounted  to  £120,000  sterling.  (See  Dr.  Adam  Clarke.) 
These  facts  prove  that  the  rule  of  the  Babylonian  and  Persian  kings 
must,  on  the  whole,  have  been  mild  and  tolerant.  Yet,  notwith- 
standing this,  there  might  have  been  great  reason,  at  certain  times, 

"  It  appears  that  Daniel  thus  possessed  the  two  highest  civil  and  ecclesiastical  offices. 

t  Hebrew  Commonwealth,  vol.  i,  p.  IGl.  See  also  Esther  vii,  4 ;  Abydenus ;  Cory's 
Fragments,  p.  39.  Some  had  to  be  redeemed ;  (see  Nehemiah  v,  8 ;)  but,  in  all  proba- 
bility, these  were  reduced  to  this  condition  by  the  same  means  which  might  have  de- 
prived them  of  their  personal  liberty  in  their  own  land. 

23 


854  THE   HEBREW   PEOPLE. 

and  in  particular  places,  for  the  Hebrews  to  deprecate  the  scorn  and 
contumely  with  which  they  were  frequently  treated  by  their  Heathen 
neighbors  and  governors ;  so  that  an  inspired  minstrel  might  not 
unreasonably  pour  out  the  feelings  of  his  heart  in  language  which, 
on  a  general  view  of  their  case,  might  appear  harsh  and  violent. 
Psalm  cxxxvii. 

Soon  after  the  dream  of  Nebuchadnezzar,  which  led,  in  such  an 
extraordinary  manner,  to  the  elevation  of  Daniel,  the  king  appro- 
priated a  part  of  the  spoils  which  he  had  obtained  in  Egypt  and 
Western  Asia  to  make  a  colossal  golden  image,  which  he  conse- 
crated, and  set  up  in  the  plain  of  Dura ;  and,  having  summoned  all 
his  principal  officers  from  every  part  of  his  vast  dominions  to  meet 
together  on  the  occasion,  he  commanded  them  all,  on  pain  of  death, 
at  a  given  signal,  to  fall  down  and  worship  it. 

Dr.  Hales  has  conjectured  that  Nebuchadnezzar  raised  this  image 
in  proud  and  haughty  defiance  of  his  dream,  and  of  Daniel's  inter- 
pretation of  it.  But  he  adduces  no  substantial  reason  for  this  sur- 
mise.* Whatever  might  have  been  the  object,  beyond  an  imposing 
and  gorgeous  act  of  idolatrous  worship,  it  placed  in  imminent  peril 
the  three  companions  of  Daniel.  During  the  process  of  this  adora- 
tion, the  king  was  told  that  Shadrach,  Meshach,  and  Abednego  had 
not  complied  with  liis  command,  by  prostrating  themselves  before 
the  idol ;  and,  on  being  questioned,  they  respectfully,  but  firmly,  re- 
fused to  do  so.  The  enraged  monarch  had  his  fiery  furnace  made 
so  hot,  that  the  military  officers  employed  to  cast  these  Hebrews  into 
the  fire  lost  their  lives  in  performing  the  task,  which,  however,  was 
executed ;  for  the  three  young  men  "  fell  down  bound  into  the  midst 
of  the  burning  fiery  furnace."  Dan.  iii,  23.  Yet  they  were  miracu- 
lously preserved.  The  fire  burned  nothing  but  their  bonds.  The 
king  soon  saw  them  walking  in  the  midst  of  the  fire,  in  company 
with  a  fourth  person,  of  Divine  appearance.  He  called  them,  and 
they  came  forth  out  of  the  fire,  living  proofs  of  the  power  and  faith- 
fulness of  their  God. 

It  has  often  been  asked,  "  Where  was  Daniel  on  this  occasion  ?" 
We  are  not  told ;  but  may  venture  to  state  positively,  that,  if  present, 
he  did  not  worship  the  image.  And  he  might  have  been  present,  and 
have  acted  like  his  friends ;  and  yet,  respect  for  his  great  chai'acter, 
and  awe  for  his  rank  and  power,  might  have  led  the  accusers  to  ex- 
empt him  from  the  charge,  and  to  level  it  against  those  who,  although 
promoted  to  honorable  offices,  had  as  yet  done  nothing  publicly  to 
justify  their  elevation. 

It  is  very  probable  that  this  identical  image  was  the  statue  of  gold, 

*  This  point  will  be  investigated  in  the  next  chapter. 

23* 


THE   HEBREW   PEOPLE.  355 

twelve  cubits  high,  -which  stood  in  the  temple  of  Belus,  and  was  taken 
away  by  Xerxes.  (See  Herodotus,  Clio,  183.)  The  height  stated  by 
Daniel  must  have  included  the  pedestal,  as  no  image  could  be  sixty 
cubits  high  and  six  cubits  Avide.  Afterwards,  Nebuchadnezzar  had 
another  extraordinary  dream.  In  this  he  saw  a  great  and  flourishing 
tree,  and,  while  he  looked,  "  a  watcher  and  an  holy  one  came  down 
from  heaven,"  (Dan.  iv,  13,)  and  commanded  to  cut  down  the  tree, 
leaving  the  stump  still  in  the  gi'ound,  with  a  band  of  iron  and  brass. 
Then,  by  a  singular  change  of  the  figure,  it  is  said,  that  his  mail's 
heart  shall  be  changed  to  a  beast's,  until  seven  times  shall  have  pass- 
ed over  him,  until  he  should  acknowledge  the  power  of  God  in  the 
government  of  the  kingdoms  of  earth.  This  dream  the  king  related 
to  Daniel,  and  demanded  an  interpretation  thereof.  The  faithful 
minister  was  so  troubled  at  the  revelation  of  impending  calamity  to 
his  royal  master,  that  he  -was  one  hour  wrapt  in  the  utmost  conster- 
nation and  sorrow;  until,  when  specially  urged,  he  told  Nebuchad- 
nezzar that  his  dream  portended  great  personal  distress;  that  he 
Avould  be  deprived  of  his  reason,  reduced  to  the  condition  of  a  brute ; 
and  should  continue  thus  for  seven  years,  until  he  should,  by  this 
means,  be  brought  to  a  full  acknowledgment  of  the  power  and  pro- 
vidence of  God. 

All  this  was  fulfilled,  although  a  respite  of  a  year  was  granted; 
at  the  expiration  of  which,  the  monarch,  while  walking  on  the  terrace 
of  his  palace,  exulting  in  his  great  power,  and  especially  glorying  in 
the  splendor  of  his  capital,  gave  vent  to  his  feelings  in  language  re- 
plete with  arrogance ;  but,  Avhile  he  spake,  a  voice  from  heaven  ar- 
rested his  attention,  and  announced  the  execution  of  the  predicted 
doom ;  and  it  was  done.  The  maniac  sovereign  endured  all  that  had 
been  predicted ;  and,  at  the  end  of  seven  years,  was  again  restored 
to  his  dignity,  and  re-assumed  it  under  a  deep  sense  of  the  infinite 
power  and  goodness  of  God. 

At  the  death  of  Nebuchadnezzar,  wdiich  appears  to  have  happened 
soon  after  his  recovery  from  insanity,  twenty-five  years  of  captivity 
had  elapsed.  During  this  time  the  Hebrews  had  passed  through  the 
most  fearful  vicissitudes.  As  a  nation,  they  had  been  completely 
destroyed.  They  were  now  divided  and  scattered.  We  cannot  sup- 
pose that  the  peasantry  and  rural  population  of  Judea  were  all  trans- 
ported to  Babylon :  the  poorest,  who  were  incapable  of  any  political 
action,  remained.  All  the  wealthy,  learned,  noble,  martial  part  of 
the  people,  including  even  the  best  of  the  artisans,  were  distributed 
in  different  parts  of  the  empire ;  and,  by  this  time,  they  had  so  set- 
tled down  in  their  new  position,  that,  although  retaining  all  their  pe- 
culiar religious  feeling  and  a  deep  sense  of  their  national  degradation, 


356  THE  HEBREW  PEOPLE. 

many  of  them  had  so  effectually  conformed  to  the  habits  and  man- 
ners of  their  neighbors,  as  to  leave  doubtful  both  their  origin  and 
nationality. 

Evil-Merodach  succeeded  Nebuchadnezzar  in  the  throne  of  Baby- 
lon. A  Jewish  tradition  states  that  this  prince,  during  the  time  of 
his  father's  mental  disorder,  had  acted  so  ill  in  embroiUng  the  nation 
in  a  war  with  the  Modes,  that,  when  his  father  recovered  and  reas- 
sumed  the  government,  he  cast  him  into  prison,  where  he  formed  an 
acquaintance  with  Jehoiachin,  the  captive  king  of  Judah.  {Jerome,  on 
Isaiah  xix,  29.)  Whatever  truth  there  may  be  in  this  legend,  it  is 
certain  that  the  first  act  of  Evil-Merodach,  on  ascending  the  throne, 
was  to  raise  the  incarcerated  king  of  Judah  from  his  prison,  where 
he  had  lain  for  above  thirty- six  years,  and  to  place  him  in  a  more 
honorable  position  than  any  of  the  captive  princes  in  Babylon. 
"  He  spake  kindly  to  him,  and  set  his  throne  above  the  throne  of 
the  kings  that  were  with  him  in  Babylon ;  and  changed  his  prison 
garments :  and  he  did  eat  bread  continually  before  him  all  the  days 
of  his  life."  2  Kings  xxv,  28,  29. 

Although,  as  already  intimated,  we  purpose  reserving  the  most 
material  parts  of  the  connection  of  the  history  of  the  Hebrews  with 
that  of  Heathen  nations  to  another  opportunity,  it  may  be  necessary 
to  remark  here,  that,  when  the  Modes  and  Babylonians  united  their 
forces  to  throw  off  the  yoke  of  Assyria,  and  invest  its  ancient  capital, 
Cyaxares  of  Media  gave  his  daughter  in  marriage  to  Nebuchadnez- 
zar, son  of  Nabopolassar  of  Babylon ;  by  this  means  cementing  the 
union  of  the  two  houses  and  nations.  From  this  marriage  sprang 
Evil-Merodach,  who,  having  reigned  thi'ee  years,  perished  in  a  war 
with  Media ;  his  son,  Belshazzar,  succeeding  to  the  government. 

The  Scriptures  afford  us  but  few  incidents  of  his  reign.  The 
character  of  all  these  sovereigns  is  given  by  Isaiah  in  striking  terms. 
Nebuchadnezzar  was  styled  "  a  serpent ;"  Evil-Merodach,  "  a  cocka- 
trice ;"  and  Belshazzar,  "  a  fiery  flying  serpent."  Thus,  notwith- 
standing continued  Divine  interposition,  did  each  of  these  sovereigns 
excel  the  preceding  one  in  wickedness.  The  last  is  only  known  in 
sacred  history  by  his  impious  feast  and  sudden  death ;  and  in  profane 
annals  is  made  remarkable  for  nothing  but  his  vice  and  cruelty. 

Having  made  himself  generally  obnoxious  by  his  tyranny,  this 
monarch  seems  to  have  calculated  on  effacing  these  impressions  by 
gorgeous  revelry.  He  therefore  made  a  great  banquet  for  a  thousand 
of  his  lords,  who,  with  his  wives  and  concubines,  assembled  together 
to  enjoy  the  luxurious  repast. 

While  thus  engaged,  it  occurred  to  the  mind  of  the  king  that  it 
would  enhance  his  glory  before  this  noble  assembly  if  he  sent  for  the 


THE  HEBREW  PEOPLE.  357 

sacred  vessels  -vvhicli  his  gi-andfather,  Nebuchadnezzar,  had  taken 
from  the  temple  of  the  Lord  at  Jerusalem,  and  served  wine  in  them 
to  the  company.  He  did  so ;  and,  while  thus  profanely  employed, 
a  hand  appeared,  writing  with  its  finger  on  the  wall  opposite  the 
throne :  having  thus  inscribed  a  sentence,  the  miraculous  agent  dis- 
appeared ;  but  the  mysterious  characters  remained,  to  the  astonish- 
ment and  terror  of  the  king  and  his  guests.  As  Avas  usual  in  cases 
of  difficulty,  the  wise  men  and  astrologers  were  called  in ;  but  in  vain : 
they  could  not  read  the  writing,  much  less  divine  its  meaning. 

In  this  season  of  consternation  and  dismay,  the  queen-mother 
came  into  the  banquet-house,  and  informed  the  king  that  Daniel  had 
always  been  able  to  afford  Nebuchadnezzar  aid  in  cases  of  similar 
perplexity,  and  urged  the  king  to  consult  him.  The  Hebrew  pro- 
phet was  called,  and  having  addressed  the  terrified  monarch  with 
great  fidelity  on  his  course  of  life,  and  brought  before  his  mind  his 
flagrant  sins,  he  proceeded  to  read  the  mysterious  writing : — 
Mene         Mene         Tekel         Peres  Upharsin. 

Number  Number  Weight  Division  and  Divisions. 
This  he  explained  as  meaning,  "  Mene  ;  God  hath  numbered  thy 
kingdom,  and  M.^'^'E,  finished  it .  Tekel  ;  Thou  art  weighed  in  the 
balances,  and  art  found  wanting.  Peres  ;  Thy  kingdom  is  divided, 
Upharsin,  and  given  to  the  Medes  and  Persians."  Dan.  v,  25-28. 
The  affrighted  king  had  sufficient  presence  of  mind  to  reward  the 
prophet  according  to  his  promise  ;  but  he  could  not  avert  his  pre- 
dicted doom.  In  that  night  he  was  slain,  and  Darius,  the  Median, 
took  the  kingdom,  according  to  the  prediction  of  Daniel.  (See  Ap- 
pendix, note  98.) 

It  appears  from  the  history  that  Belshazzar  was  assassinated  on 
the  night  of  his  feast.  He  left  a  son,  a  child,  who  survived  him  a' 
few  months.  But,  as  the  king  of  Media  was  the  nearest  relative  of 
the  royal  family,  being  brother  of  the  queen-mother,  and  the  line  of 
Nebuchadnezzar  being  extinct,  he  took  the  kingdom,  as  it  would 
seem,  peaceably,  and  with  the  consent  of  the  Babylonians,  who, 
wearied  with  the  dominion  of  a  cruel  race  of  princes,  looked  to  his 
government  with  desire  rather  than  dislike. 

By  Darius,  Daniel  was  again  appointed  first  minister  of  the  king- 
dom, and  entered  upon  the  duties  of  his  high  office.  This  change  in 
the  government  augured  favorably  for  the  interests  of  the  Jewish 
people.  The  degeneracy  of  Nebuchadnezzar's  successors  was  marked 
in  this  respect,  especially  in  the  case  of  Belshazzar ;  for  of  him  it 
was  truly  said,  he  "  opened  not  the  prison  for  his  captives."  It  also 
fulfilled  the  remarkable  predictions  which  the  prophets  of  Jehovah 
had  delivered  respecting  the  royal  line  of  Babylon,  and  the  transfer 


358  THE  HEBREW  PEOPLE. 

of  the  kingdom  to  the  line  of  Media.  Isaiah  had  said  of  the  house 
of  Nebuchadnezzar,  "  I  will  cut  off  from  Babylon  the  name,  and  rem- 
nant, and  son,  and  nephew,  saith  the  Lord."  Isaiah  xiv,  22.  And 
Jeremiah  is  even  more  explicit ;  for,  speaking  of  Nebuchadnezzar  by 
name,  he  says,  "  All  nations  shall  serve  him,  and  his  son,  and  his 
son's  son,  until  the  very  time  of  his  land  come."  Jer.  xxvii,  7.  And 
no  less  remarkable  is  that  prediction  of  Daniel,  that  the  kingdom 
should  pass  from  the  sway  of  Belshazzar  into  the  hands  of  Media 
and  Persia :  a  prediction  which,  delivered  under  such  circumstances, 
and  accompanied  by  such  explicit  proofs  of  Divine  power  and  wis- 
dom, might  have  exercised  a  powerful  influence  in  conducing  to  the 
quiet  transfer  of  the  kingdom  to  Darius. 

The  establishment  of  this  sovereign  in  the  government  naturally 
introduced  the  laws  of  Media  as  the  statute-code  ;  it  was  therefore 
necessary  that  persons  of  that  country  should  be  associated  with  the 
administration  of  the  government.  These  persons  found  Daniel  a 
colleague  very  ill-suited  to  their  taste.  They  therefore  carefully 
scrutinized  his  conduct ;  and  the  investigation  extorted  from  these 
enemies  the  highest  compliment  ever  paid  to  a  political  minister. 
His  wisdom  and  integrity,  his  industry  and  energy,  were  of  such  a 
high  order,  that  they  sorrowfully  said,  "  We  shall  not  find  any  occa- 
sion against  this  Daniel,  except  we  find  it  against  him  concerning 
the  law  of  his  God."  Dan.  vi,  5.  They  therefore  obtained  a  decree 
from  the  king,  that  no  subject  in  the  whole  empire  should  make 
prayer  or  supplication  to  any  but  to  himself  for  thirty  days.  The 
law  was  made,  and  Daniel  soon  convicted  of  its  transgression ;  and, 
notwithstanding  all  the  benevolent  efforts  of  the  sovereign  to  with- 
stand the  arrogant  and  absurd  principle  of  an  unalterable  law,  he 
was  cast  into  the  den  of  lions.  From  this  terrible  ordeal  he  was, 
however,  delivered  by  Almighty  power,  and  restored  to  his  former 
position  of  honor  and  dignity. 

The  miraculous  deliverance  of  Daniel  must  have  exercised  a  be- 
neficial influence  on  the  captive  Hebrews.  The  public  acknowledg- 
ment, in  a  royal  edict,  of  the  greatness  and  proper  Divinity  of  the 
God  of  the  Hebrews,  would  produce  some  good  results  in  the  ame- 
lioration of  their  civil  and  political  condition,  and  would  create  a 
high  esteem  for  them  in  the  breasts  of  their  conquerors. 

It  seems  necessary  to  remark  here,  that  the  scene  of  this  miracle 
does  not  appear  to  have  been  Babylon ;  for  Daniel  had  been  removed, 
with  the  court  of  Darius,  to  Susa,*  in  Persia;  (Dan.  viii,  1-27 ;)  a 

'"^Jackson  has  clearly  shown  that  the  seventh  and  eighth  chapters  of  Daniel  refer  to  the 
reign  of  Darius  ;  (vol.  i,  p.  365  ;)  who,  having  appointed  Nabonadus  deputy  king  of  Baby- 
lon, removed  the  seat  of  government  to  Susa,  taking  Daniel  with  him. 


THE  HEBREW  PEOPLE.  359 

fact  which  accounts  for  the  inflexible  exercise  of  the  Medo-Persian 
laws. 

Although  it  is  impossible  to  cast  much  light  upon  the  history  of 
the  Hebrew  people  at  this  period,  it  is  certain  that  their  condition 
and  prospects  were  now  rapidly  approaching  a  crisis,  upon  the  issue 
of  which  depended  not  only  their  national  existence,  but  the  crown- 
ing result  of  God's  covenant  Avitli  Abraham,  and,  indeed,  the  reli- 
gious hope  of  the  world.  The  promise  of  redemption  was  inwrought 
into  the  Abrahamic  covenant  and  the  Hebrew  theocracy.  No  man 
ever  understood  this  better  than  Daniel ;  no  man  ever  enjoyed  better 
means  than  he  had  of  studying  all  the  passing  features  of  this  case, 
and  their  ultimate  bearing  upon  the  great  predicted  consummation. 

The  important  political  position  which  this  prophet  occupied,  both 
in  Babylon  and  in  Persia,  gave  him  an  opportunity  of  knowing  all 
that  took  place  in  the  history  and  religion  of  his  countrymen ;  and 
the  deep  patriotic  interest  which  he  felt  in  everything  pertaining  to 
his  people,  led  him  to  avail  himself  fully  of  these  advantages.  Da- 
niel had  now  been  nearly  fifty  years  an  exile.  He  had  seen  the 
desolation  of  his  land,  had  mourned  over  the  ashes  of  the  sanctuary, 
had  watched  with  deep  interest  the  condition  of  his  people,  and  had 
looked  anxiously  for  some  indication  of  an  auspicious  change  in  the 
state  of  the  Hebrews.  In  all  this  mental  exercise  he  could  not  have 
been  ignorant  that  God  had,  by  his  servant  Isaiah,  a  hundred  years 
before  this  time,  predicted  by  name  the  person,  character,  and  ex- 
ploits of  Cyrus,  and  their  bearing  upon  the  fate  of  the  Jewish  peo- 
ple. The  following  sublime  prophecy  must  have  been  familiar  to 
his  mind : — 

"Thus  saith  Jehovali  thy  Piedeemer, 
Even  he  that  formed  thee  from  the  womb. 
I  am  Jehovah,  who  make  all  tilings : 
Who  stretch  out  the  heavens  alone  ; 
WTio  spread  the  earth  firm  by  myself. 
I  am  he  who  frustrateth  the  prognostics  of  the  impostors ; 
And  maketh  the  diviners  mad ; 
Who  reverseth  the  devices  of  the  sages, 
And  infatuateth  their  knowledge  ; 
Who  establisheth  the  word  of  his  servant ; 
And  accomplisheth  the  counsel  of  his  messengers  : 
Who  sayeth  to  Jerusalem,  Thou  shalt  be  inhabited ; 
And  to  the  cities  of  Judah,  Ye  shall  be  built ; 
And  her  desolated  places  I  will  restore  : 

Who  sayeth  to  the  deep,  Be  thou  wasted ;  » 

And  I  will  dry  thy  rivers  : 
Who  sayeth  to  Cyrus,  Thou  art  my  shepherd ! 
And  he  shall  fulfill  all  my  pleasure : 
Who  sayeth  to  Jerusalem,  Thou  shalt  be  built ; 
And  to  the  temple,  Thy  foundations  shall  be  laid. 


B60  THE  HEBREW  PEOPLE. 

*'  Thns  saith  Jehovah  to  his  anointed, 
To  Cyrus,  whom  I  hold  fast  by  the  right  hand : 
That  I  may  subdue  nations  before  him ; 
And  ungird  the  loins  of  kings  : 
That  I  may  open  before  him  the  valves ; 
And  the  gat€s  shall  not  be  shut. 

I  will  go  before  thee  ;  , 

And  make  the  mountains  level : 
The  valves  of  brass  will  I  break  in  sunder ; 
And  the  bars  of  iron  will  I  hew  down. 
And  I  will  give  unto  thee  the  treasures  of  darkness, 
And  the  stores  deep  hidden  in  secret  places : 
That  thou  mayest  know  that  I  am  Jehovah  ; 
He  that  calleth  thee  by  thy  name,  the  God  of  Israel. 
For  the  sake  of  my  servant  Jacob, 
And  of  Israel  my  chosen, 
I  have  even  called  thee  by  thy  name ; 
I  have  sumamed  thee,  though  thou  knowest  me  not. 
I  am  Jehovah,  and  none  else : 
Beside  me  there  is  no  God : 
I  will  gird  thee,  though  thou  hast  not  known  me." 

Isaiah  s.liv,  24-28  ;  xlv,  1-5,  Lowth'a  translation. 

This  sublime  prophecy  was  not  only  written  before  Cyrus  was 
born,  but  when  Jerusalem,  and  the  cities  of  Judah,  and  the  temple, 
existed  in  all  their  pride  and  beauty.  Daniel  had  seen,  in  the  ruin 
of  his  land,  a  way  opened  for  the  fulfillment  of  these  predictions ; 
and,  burdened  as  he  was  with  the  woes  of  Israel,  with  what  feeling 
must  he  have  heard  that  a  prince  of  Persia  had  been  named  Cyrus ! 
How  intensely  must  he  have  watched  the  progress  of  this  child  to 
youth,  and  from  youth  to  manhood !  Still  more  interesting  must  the 
current  of  events  have  been  to  the  observation  of  the  prophet,  which 
threw  Babylon  under  the  government  of  Media,  and  placed  Cyrus, 
full  of  wisdom  and  energy,  the  heir-apparent  to  that  widely- extended 
empire.  All  this  had  come  to  pass:  with  all  these  prehminary 
arrangements  the  mind  of  Daniel  had  been  deeply  affected  and  ex- 
cited ;  and,  while  dwelling  on  the  subject,  he  found,  by  the  writings 
of  Jeremiah,  that  seventy  years  was  the  divinely- allotted  time  for 
terminating  the  desolations  of  Jerusalem.  Dan.  ix,  2.  He  therefore 
earnestly  prayed  that  God  would  compassionate  liis  ancient  people, 
forgive  their  sin,  and  restore  them  to  his  favor ;  and,  whilst  he  thus 
prayed,  an  angel-messenger  was  sent  to  solve  his  doubts,  and  to 
shed  a  glorious  light  upon  God's  great  merciful  pm'pose  concerning 
mankind. 

The  prophet  was  now  informed  that  "  a  commandment  to  restore 
and  rebuild  Jerusalem"  should  go  forth;  that  this  should  be  carried 
into  effect ;  that,  although  in  troublous  times,  the  street  and  the  wall 
should  be  built.  But  these  facts  were  not  only  communicated,  as 
interesting  and  important  in  themselves,  but  as  the  basis  of  yet 


THE  HEBREW  PEOPLE.  361 

more  important  revelations :  for  it  was  added,  that,  in  seventy  pro- 
phetic weeks  after  "  the  going  forth  of  this  commandment,"  Messiah 
should  come,  and  the  great  economy  of  grace  be  fully  carried  into 
effect.  Other  revelations,  exhibiting  the  glory  and  destiny  of  the 
Persian  empire,  and  also  of  those  by  which  it  was  to  be  followed, 
were  made  to  the  prophet  dm-ing  the  reign  of  Darius :  so  that  it  may 
be  questioned  whether  ever  man  was  enabled  so  fully  to  penetrate 
the  darkness  of  the  future  in  respect  of  God's  providential  arrange- 
ments with  the  world,  as  was  Daniel  at  this  period. 

Nor  is  it  conceivable  that  this  knowledge  should  have  been  con- 
fined to  himself  He  would  surely  inform  the  Jewish  princes  and 
priests,  the  heads  of  families  and  men  of  wealth,  of  their  approach- 
ing dehverance.  And  it  is,  to  say  the  least,  extremely  probable  that 
the  termination  of  the  Persian  empire,  by  the  successful  invasion  of 
Grecia,  was  revealed  to  Daniel  at  this  time ;  that,  by  communicat- 
ing it  to  his  people,  they  might  be  the  less  inclined  to  remain  in 
Chaldea,  with  the  threatening  of  a  successful  invasion  impending 
over  it,  than  to  incur  the  trouble  of  a  journey  to  Palestine,  as  soon 
as  the  way  was  opened  for  their  return. 

While  Daniel  was  in  the  east,  thus  preparing  the  public  mind  of 
his  fellow-countrymen  for  their  approaching  deliverance,  Ezekiel,  on 
the  banks  of  the  river  Chebar,  was  pursuing,  although  by  other 
means,  the  same  vocation.  This  prophet  had  also  been  taken  from 
Judea  in  the  early  part  of  the  troubles  which  issued  in  its  ruin.  He 
was  called  to  deliver  several  revelations  of  the  Divine  will  respect- 
ing the  punishment  of  Judah  for  its  sin,  and  the  judgments  with 
which  the  neighboring  nations  should  also  be  visted ;  and  ultimately 
to  predict  the  restoration  of  the  captive  Hebrews  to  their  country, 
and  the  approaching  glories  of  the  Messiah's  kingdom.  Particular 
attention  is  called  to  this  latter  section  of  his  writings.  It  begins 
with  chapter  xxxiii.  Reference  may  be  made  to  chapters  xxxvi,  and 
xxxvii,  as  the  portion  which  specially  bears  upon  the  restoration  of 
Israel.  The  greater  part  of  the  fii'st  of  these  chapters  is  a  clear  and 
direct  prediction  of  this  deliverance :  the  latter  exhibits  the  manner 
and  certainty  of  its  accomplishment.  Under  the  similitude  of  "  di-y 
bones,"  the  political  condition  of  the  captive  Hebrews  is  vividly  set 
forth.  They  are  disunited,  they  have  no  unity.  As  a  nation,  Hke  a 
human  body,  derives  its  life  and  power  from  the  close  and  constant 
association  of  all  its  parts,  each  adding  to  the  strength  of  every 
other ;  so  these  dry  bones,  exhibiting  the  loss  of  all  this  union  and 
strength,  afforded  a  striking  illustration  of  the  political  death  which 
had  passed  upon  the  Hebrew  people.  But  the  vision  pointed  out 
the  means  and  the  progress  of  the  remedy.    By  the  gracious  inter- 


362  THE  UEBREW  PEOPLE. 

position  of  God,  a  different  spirit  was  to  come  over  the  people ;  they 
•were  no  longer  to  lie  down  content  with  their  condition  as  captives 
in  a  strange  land.  Desires  of  national  independence  were  to  be 
excited,  consequent  sympathies  were  called  forth;  "bone  came  to 
his  bone."  These  aspirations  were  interchanged,  until,  from  re- 
peated intercourse  and  consultation,  the  Israelites,  locally  divided 
and  scattered  as  they  were,  became,  in  opinion,  purpose,  and  desire, 
associated  into  one  body  politic.  This  silent  and  imperceptible 
change  was  to  be  effected ;  and,  by  the  influence  of  prophetic  teach- 
ing and  other  divinely  appointed  agency,  it  was  produced.  But 
then,  they  had  in  themselves  no  power  to  work  out  their  deliverance, 
and  establish  their  independence.  These  agencies  had  re-organized 
the  body ;  but,  in  comparison  with  the  boundless  might  of  the  Medo- 
Persian  empire,  they  were  impotent:  they  now  became  a  body, 
but  it  was  dead,  "  there  was  no  breath  in  them."  It  required  a  fur- 
ther interposition  of  God  to  effect  their  release. 

While  the  Jewish  people  lay  in  this  low  condition,  Darius  the 
Mede  died,  and  left  the  extensive  empire  over  which  he  had  reigned 
to  his  nephew  Cyrus.  The  imagination  would  delight  to  dweU  on 
the  intercourse  between  this  royal  Persian  and  the  venerable  He- 
brew prophet.  But  we  will  confine  ourselves  to  facts,  which  are 
either  explicitly  stated,  or  certainly  deduced  from  the  history. 

It  is  declared,  on  the  highest  authority,  that  "  Daniel  prospered  in 
the  reign  of  Darius,  and  in  the  reign  of  Cyrus  the  Persian."  And 
as  he  occupied  the  position  of  first  minister  under  the  former  mon- 
arch, these  words  most  assuredly  teach  that  he  filled  a  similar  situa- 
tion under  Cyrus.  In  those  circumstances,  could  Daniel  conceal 
from  Cyrus  the  Divine  revelations  which  had  been  made  respecting 
the  restoration  of  his  people  ?  Let  any  person,  with  a  distinct  re- 
cognition of  all  these  particulars,  read  the  decree  of  Cyrus,  (Ezra 
i,  2-4,)  and  say  whether  it  does  not  exhibit  striking  internal  evi- 
dence of  having  been  drawn  up  by  Daniel,  or,  at  least,  of  having 
been  written  under  the  influence  of  communications  which  must 
have  been  made  by  him.  Would  a  Persian  prince,  brought  up  un- 
der the  teaching  of  the  Magi,  of  his  own  accord,  say,  that  "  Jehovah, 
God  of  heaven,"  had  given  him  all  his  power?  And  would  he,  if 
ignorant  of  the  prophecy  of  Isaiah,  say  that  this  Jehovah  "hath 
charged  me  to  build  him  a  house  at  Jerusalem  which  is  in  Judah  ?" — 
Josephus,  Ant.,  b.  xi,  chap,  i,  sec.  1.  The  entire  scope  of  the  liistory, 
together  with  our  knowledge  of  the  character  of  Cyrus  and  of  Daniel, 
fully  justifies  the  opinion  that  the  prophet  freely  and  fully  commu- 
nicated to  his  royal  master  the  revelations  with  which  he  was  ac- 
quainted.   And  it  is  a  fact  as  singular  as  it  is  important,  that  this 


THE  HEBREW  PEOPLE.  363 

mighty  monarch  should  have  ordered  an  inscription  to  be  made  on 
his  tomb,  which  fully  confirms  the  opinions  that  have  been  advanced 
on  this  subject.  Pliny,  Arrian,  and  Strabo  describe  the  tomb  of 
Cyrus  at  Pasargadae  in  Persia ;  and  Plutarch  says  it  had  the  follow- 
mg  words  engraven  on  it :  "0  man,  whoever  thou  art,  and  whenever 
thou  comest,  (for  come  I  know  thou  wilt,)  I  am  Cyrus,  the  founder 
of  the  Persian  empire.  Envy  me  not  the  httle  earth  that  covers 
my  body."  However  enigmatical  this  might  appear  to  Greek  or 
Roman  writers,  to  us,  who  can  compare  it  with  his  edict  in  favor  of 
the  Jews,  and  the  several  prophecies  Avhich  he  had  the  means  of 
knowing,  it  appears  to  prove  decisively  that  he  had  learned  the  des- 
tiny of  the  empire  which  he  had  raised,  and  its  certain  subversion 
by  a  foreign  conqueror,  and  had  accordingly  provided  an  address  to 
this  warrior  which  he  had  caused  to  be  inscribed  on  his  sepulchre. 

In  the  first  year  of  liis  reign,  Cyrus  issued  his  famous  edict  in  fa- 
vor of  Jewish  emancipation ;  a  fact  which  further  proves  his  inter- 
course with  the  Hebrew  prophet ;  but  for  this,  such  a  measure  would 
scarcely  have  been  so  early  taken.  This  edict  was  responded  to  by 
a  great  number,  although  far  from  the  whole,  of  the  Hebrew  people. 
The  inducements  to  remain  at  ease  in  their  present  condition,  rather 
than  to  incur  the  labor  and  danger  of  the  journey,  led  many  to 
shi'ink  from  the  eflfort.  It  is  indeed  plainly  intimated  in  the  Scrip- 
ture narrative,  that  a  special  divine  impulse  was  necessary  to  rouse 
the  people  to  avail  themselves  of  the  proffered  privilege ;  for,  on  the 
promulgation  of  the  decree,  we  are  told,  "  Then  rose  up  the  chief  of 
the  fathers  of  Judah  and  Benjamin,  and  the  priests,  and  the  Levites, 
with  all  them  whose  spirit  God  had  raised,  to  go  up  to  build  the 
house  of  the  Lord  which  is  in  Jerusalem."  Ezra  i,  5. 

The  princes,  priests,  and  people  who  thus  assembled  themselves 
to  return  to  the  land  of  their  fathers,  were  ranged  under  the  com- 
mand of  Zerubbabel,  the  grandson  of  Jehoiachin,  who  was  appointed 
tushata  or  governor,  and  of  Jeshua  the  high  priest.  This  company 
numbered  forty-two  thousand  three  hundred  and  sixty ;  and  their 
servants  and  maids,  seven  thousand  tln-ee  hundred  and  thirty- seven; 
so  that  the  entire  company  amounted,  in  round  numbers,  to  fifty 
thousand.  The  camels,  horses,  and  other  beasts  of  burden,  which 
were  used  for  the  purpose  of  transit  on  this  occasion,  amounted  to 
eight  thousand  one  hundred  and  thirty-six.  To  Zerubbabel,  as  the 
chief,  the  treasurer  of  the  king  of  Persia  delivered  all  the  sacred 
utensils  which  had  been  taken  from  the  temple  by  Nebuchadnezzar, 
and  also  the  donations  of  those  Jews  who,  although  they  preferred 
remaining  in  the  east,  were,  nevertheless,  willing  to  aid  with  their 
substance  those  who  returned.    No  information  is  given  as  to  the 


864  THE  HEBREW  PEOPLE. 

time  devoted  to  these  preparations;  nor  are  we  told  how  many 
days  Avere  occupied  on  the  jom-ney ;  but  when  Ezra  passed  over  the 
same  ground,  it  was  just  four  months  from  the  time  that  he  left 
Babylon  before  he  reached  Jerusalem.  As  on  this  first  occasion 
there  was  much  more  baggage  and  other  incumbrance,  it  would  cer- 
tainly occupy  as  long  a  period,  if  not  a  much  longer. 

This  caravan,  however,  reached  its  destination  in  safety ;  and  the 
Israelites,  having  made  a  noble  benefaction  towards  the  erection  of 
the  temple,  proceeded  to  locate  themselves  in  their  respective  places 
of  abode.  It  must  be  distinctly  understood,  that  the  sovereign  of 
Persia,  in  thus  restoring  the  Hebrews  to  their  own  land,  had  no  in- 
tention of  allowing  them  an  independent  government.  At  this  time 
Palestine  was  regarded  as  an  integral  province  of  the  Medo-Persian 
empire.  It  might,  therefore,  have  been  rationally  supposed,  that 
Cyrus  would  not  only  issue  an  edict  in  Persia,  authorizing  the  re- 
turn of  the  Hebrews,  but  that  he  would  also  communicate  his  will 
on  the  subject  to  the  persons  intrusted  with  the  government  of  this 
part  of  the  empu-e.  There  is,  however,  no  notice  of  anything  of 
this  kind  in  the  sacred  narrative ;  but  it  is  a  curious  circumstance, 
that  this  deficiency  is  supphed  by  Josephus.  The  Jewish  antiqua- 
rian relates,  that  Cyrus  sent  a  rescript  to  the  governors  of  Syria, 
informing  them  that  he  had  given  the  Jews  leave  to  return,  and  to 
build  the  temple,  which  he  intended  to  have  done  with  polished 
stones ;  that  the  altar  should  be  reared ;  and  that  all  the  expense 
should  be  defrayed  out  of  the  royal  treasury.  (See  Josephus,  Anti- 
quities, b.  xi,  ch.  i,  sect.  3.) 

As  the  edict  of  Cyrus  recognized  no  distinction  between  those 
captives  who  had  belonged  to  the  ten  tribes,  and  those  of  the  house 
of  Judah,  so  it  is  probable  that  persons  from  all  the  tribes  united  to 
compose  the  first  caravan  which  returned  to  Jerusalem.  It  is  also 
likely  that,  upon  hearing  of  the  safety  and  prosperity  of  their  bre- 
thren in  Judea,  others  followed,  and  took  up  their  abode  in  their 
respective  tribes.  For,  notwithstanding  the  pre-occupation  of  Sa- 
maria, it  is  certain  that  many  pure  Israelites  returned,  and  located 
and  multiplied  in  Galilee,  and  other  northern  districts  of  Palestine  ;* 
although  it  is  very  probable  that  a  greater  number  of  the  people  of 
Judah,  who  had  been  more  recently  carried  into  captivity,  returned, 
than  of  Israel,  who  had  been  located  in  a  foreign  land  more  than  a 
century  longer. 

Having  obtained  the  means  of  subsistence,  the  people  cleared 
away  the  ruins  of  the  former  temple,  and  reared  the  altar  of  burnt- 
offering  ;  and  on  the  seventh  month  they  celebrated  the  feast  of 

*^'  Jahn's  Hebrew  Commonwealth,  book  vii,  sect.  53 ;  1  Maccabees  v,  9-24. 


THE  HEBREW  PEOPLE,  865 

tabernacles.  The  daily  sacrifice  was  recommenced  on  the  first  day 
of  the  seventh  month.  But,  notwithstanding  the  anxiety  of  the 
people  to  hasten  the  building  of  the  temple,  a  considerable  time  was 
occupied  in  preparations  for  the  erection  of  the  edifice.  They  had, 
even  now,  as  in  the  days  of  Solomon,  to  obtain  the  assistance  of 
Phenician  artificers  from  Tyre  and  Sidon,  and  to  have  cedar-trees 
cut  in  Lebanon,  and  carried  to  Tyre,  and  from  thence  floated  to 
Joppa,  and  carried  to  Jerusalem.  These  preliminary  works  being 
accomplished,  the  foundation  of  the  temple  Avas  laid  in  the  second 
month  of  the  second  year  after  the  return  from  Babylonia.  When 
this  was  done,  the  priests  appeared  in  their  canonical  costume,  and 
the  Levites  with  cymbals.  Thus  they  sang  together,  and  praised 
God,  and  all  the  people  shouted  because  the  foundation  of  the  house 
of  the  Lord  was  laid.  Ezra  iii.  The  old  people,  indeed,  wept  at  the 
contrast  which  the  limited  means  of  the  nation  now  presented  to  build 
the  house,  in  comparison  of  the  glorious  structure  which  they  had 
previously  beheld  with  admiration ;  while  the  young  people  shouted 
with  joy  to  see  the  building  begun;  so  that  the  sorrows  of  the  fa- 
thers, and  the  joys  of  their  children,  were  mingled  together  in  one 
common  burst  of  grateful  feeling. 

As  this  work  progressed  under  the  auspices  of  the  imperial  gov- 
ernment, the  descendants  of  those  persons  who  had  been  trans- 
planted from  Assyria  to  inhabit  the  cities  of  Samaria,  and  who  had 
intermarried  with  the  Israelites  of  that  district,  came  to  Zerubbabel 
and  Jeshua,  and  proffered  their  services  to  help  forward  the  work, 
alleging  that  they  also  worshiped  and  sacrificed  to  the  God  of  Israel. 
But  the  prince  and  the  priest  refused  their  offers,  and  persisted  in 
carrying  on  the  work  alone.  This  rejection  turned  those  pi^tended 
friends  into  implacable  enemies,  who  thenceforth  endeavored  to 
thwart  and  oppose  the  Jews  to  the  utmost  of  their  power.  They 
not  only  resisted  their  purpose  by  all  those  petty  and  malignant  an- 
noyances which  their  neighborhood  and  settled  condition  enabled 
them  to  exercise;  but  also  employed  agents  to  prejudice  their  cause 
in  the  estimation  of  the  sovereign.  Their  opposition  does  not  ap- 
pear to  have  elicited  any  counter  edict  from  Cyrus.  That  monarch, 
having  retained  the  venerable  Daniel  in  his  service  for  the  first  three 
years  of  his  reign,  Avould  not  be  likely  to  have  his  purpose,  in  favor 
of  the  Jews,  directly  interfered  with.  But,  being  fully  occupied 
with  wars,  and  with  the  exciting  labor  of  consolidating  his  immense 
empire,  he  Avould  have  little  leisure  to  inquire  into  the  progress  of 
the  work  at  Jerusalem.  Thus  his  officers  might  have  been  tam- 
pered with,  and  difficulties  thrown  in  the  way  of  Zerubbabel ;  so  that 
the  statement  of  Ezra  may  be  fully  received,  that  these  Samaritans 


366  THE  HEBREW  PEOPLE. 

"hired  counselors  against  them,  to  frustrate  then*  purpose,  all  the 
days  of  Cyrus."  Ezra  iv,  5. 

Although  this  opposition  greatly  harassed  the  Jews,  it  did  not  in- 
duce them  altogether  to  desist  from  their  labor;  but  when  Cyrus 
was  dead,  and  his  son,  Cambyses,  (called  Artaxerxes  by  Ezra,  chap. 
iv,)  had  ascended  the  throne,  the  Samaritans  sent  a  special  commu- 
nication to  the  imperial  court,  to  represent  the  danger  which  would 
accrue  to  the  king's  government  by  the  rebuilding  of  the  temple 
and  city  of  Jerusalem ;  and  referring  to  the  history  of  the  Hebrew 
nation  in  proof  of  their  assertions.  Ezra  iv.  These  efforts  were  so 
far  successful,  that  an  imperial  mandate  was  returned,  forbidding 
the  rebuilding  of  the  city.  This  edict  was  enforced,  and  the  pro- 
gress of  the  work  stayed,  until  the  accession  of  Darius.  The  turbu- 
lent reign  of  Cambyses,  the  usurpation  of  Smerdis,  and  the  conse- 
quent revolution  which  set  Darius  Hystaspes  on  the  throne,  had 
generally  deranged  the  affairs  of  the  Persian  empire,  and  opened  a 
way  for  the  Jews  to  make  a  new  effort  to  carry  on  their  great  work. 

This  opportunity  Avas  rendered  more  effectual  by  Divine  aid  and 
interposition.  Haggai  and  Zechariah  were  raised  up,  as  inspired 
prophets  of  Jehovah,  to  incite  the  people  to  prosecute  the  building 
of  the  temple  to  its  completion.  The  first  of  these  rebuked  the 
opinion  which  seems  to  have  obtained  among  the  Jews,  that  the 
seventy  years  allotted  to  the  captivity  had  not  fully  expired,  and, 
therefore,  that  the  time  was  "  not  come,  the  time  that  the  Lord's 
house  should  be  built."  Haggai  i,  2.  In  reply  to  this  objection,  the 
prophet,  in  a  strain  of  lofty  and  powerful  eloquence,  rebukes  the  in- 
dolent spirit  of  the  Jews ;  who,  while  they  had  prepared  splendid 
houses  for  themselves,  allowed  the  house  of  the  Lord  to  remain  in 
ruins  ;  assuring  them  that  God  had  visited  them  with  providential 
infliction,  on  account  of  their  supineness,  that  their  harvests  had  been 
unproductive,  and  the  wine,  corn,  and  oil  limited  in  quantity ;  and 
giving  a  hope  of  Divine  blessing  if  they  would  zealously  devote 
themselves  to  the  service  of  God.  The  Divine  call  roused  Zerub- 
babel  and  Jeshua  the  high  priest  to  a  sense  of  their  duty.  The 
spirit  of  the  people  rose  responsive  to  that  of  their  leaders,  they  re- 
sumed the  building  of  the  sacred  house;  and,  when  the  old  men 
lamented  the  inferior  character  of  the  material,  and  style  of  work- 
manship, in  comparison  with  the  glory  and  costliness  of  that  built  by 
Solomon,  the  prophet  was  taught  to  declare  that  God  was  about  to 
fulfill  the  great  purposes  of  his  grace ;  and  that,  notwithstanding 
the  inferior  aspect  of  this  building,  it  should  be  filled  with  glory 
when  the  Desire  of  all  nations  should  come ;  so  that  "  the  glory  of  this 
latter  house  shall  be  greater  than  of  the  former,  saith  the  Lord  of 


THE  HEBREW  PEOPLE.  367 

hosts :  and  in  this  place  will  I  give  peace,  saith  the  Lord  of  hosts." 
Haggai  ii,  9.  Thus  encouraged,  the  people  vigorously  prosecuted 
the  work. 

On  the  accession  of  Darius,  Josephus  states  that  Zerubbabel  went 
to  Babylon,  as  there  had  been  "  an  old  friendship  between  him  and 
the  king ;"  and  that  there,  having  distinguished  himself  by  his  wit 
and  wisdom,  he  obtained  a  confirmation  of  the  grant  of  Cyrus,  and 
many  other  privileges  for  the  Jewish  nation ;  and  was,  therefore,  on 
his  return,  the  more  ready  to  respond  to  the  call  of  Haggai,  and  to 
proceed  with  the  accomplishment  of  the  temple.  The  sacred  writers, 
however,  make  no  mention  of  this  visit ;  and  it  is  remarkable  that 
when,  on  the  resumption  of  the  work,  Tatnai,  the  governor  of  Syria, 
came  to  demand  on  what  authority  they  proceeded  with  this  build- 
ing, they  did  not  plead  the  authority  of  Darius,  as  they  would  he 
likely  to  have  done,  if  the  story  of  Josephus  had  been  true ;  but,  on 
the  contrary,  pleaded  the  edict  of  Cyrus  :  upon  which  the  governor 
drew  up  a  temperate  and  candid  statement  of  the  case,  and  sent  it 
to  the  king ;  who,  having  searched  the  archives  of  the  empire,  and 
found  a  copy  of  the  decree  of  Cyrus,  as  had  been  pleaded  by  the 
Jews,  at  once  confirmed  it,  and  ordered  that  the  Jews  should  have 
full  liberty  and  every  encouragement  to  proceed  with  their  work ; 
and  that  all  persons  molesting  them  should  be  severely  punished. 

Under  these  favorable  circumstances  the  temple  was  reared  and 
finished.  The  building  was  resumed  on  the  twenty-fourth  day  of 
the  ninth  month,  in  the  second  year  of  Darius,  and  finished  on  the 
third  day  of  the  twelfth  month,  in  the  sixth  year  of  his  reign ;  four 
years  and  a  quarter  having  been  occupied  in  the  work.  The  temple 
was  then  solemnly  dedicated  to  God.  This  was  a  season  of  great 
joy  to  the  returned  Hebrews  ;  and  they  appear  to  have  entered  into 
it  with  one  accord.  Having  offered  sacrifice  to  God,  the  services  of 
the  temple  were  commenced,  and  the  priests  and  Levites  arranged 
in  theu'  courses,  as  formerly.  On  the  fourteenth  day  of  the  follow- 
ing month  the  passover  was  kept,  with  great  solemnity  and  effect. 

The  Samaritans  were  sorely  vexed  that,  notwithstanding  all  their 
efforts,  the  sacred  edifice  at  Jerusalem  was  completed.  They,  how- 
ever, thought  that  even  this  disagreeable  fact  might  be  turned  to 
their  own  advantage.  Having  always  regarded  it  as  a  great  indig- 
nity that  they  should  be  compelled  to  pay  the  tribute,  due  from  them 
to  the  imperial  treasury,  to  the  Jews  ;  when  the  sacred  building  was 
completed,  they,  on  the  pretense  that  this  payment  was  only  in- 
tended to  defray  the  cost  of  the  erection,  refused  to  continue  these 
contributions.  The  Jews  knew  that  both  Cyi-us  (Josephus,  Ant.,  b.  xi, 
chap,  i)  and  Darius  (Ezra  vi,  8-10)  had  not  only  appointed  this 


368  THE  HEBREW  PEOPLE. 

pecuniary  aid  for  the  building  of  the  temple,  but  also  for  the  main- 
tenance of  the  priests  and  the  cost  of  sacrifices,  that  prayer  might 
constantly  be  made  to  the  God  of  heaven  for  the  king  and  the  royal 
family :  they  therefore  resolved  not  to  be  deprived  of  this  aid  with- 
out an  appeal  to  the  imperial  court.  Zerubbabel,  their  governor, 
and  two  men  of  consequence,  Ananias  and  Mordecai,  were  accord- 
ingly sent  to  prefer  their  complaint  against  the  Samaritans  to 
Darius. 

The  king  received  the  deputation  very  courteously ;  and,  having 
fully  informed  himself  on  the  subject,  issued  a  new  decree,  by  which 
he  commanded  his  officers  at  Samaria  to  cause  the  usual  tribute  to 
be  paid  to  the  temple  in  future,  without  any  irregularity  on  any  pre- 
tense whatever.  This  appears  to  have  been  effectual,  as  we  hear 
nothing  more  of  these  objections  for  many  years.  During  the  remain- 
der of  the  reign  of  Darius,  and  throughout  that  of  Xerxes,  nothing 
of  any  particular  moment  is  recorded  of  the  Jews.  They  progressed 
in  population  and  stability.  When  that  mad  invader  of  Greece  was 
cut  off,  his  son,  Artaxerxes  Longimanus,  succeeded  him.  This 
prince  was  the  Ahasuerus  of  the  Book  of  Esther.  Having,  during 
the  first  two  years  of  his  reign,  succeeded  in  destroying  his  traitor- 
ous nobles  and  rivals  for  power,  in  the  third  year  he  instituted 
general  rejoicings  at  Susa.  It  was  this  circumstance  which  led  to 
the  deposition  of  Queen  Vashti,  and,  ultimately,  to  the  appointment 
of  the  beautiful  young  Jewess  to  supply  her  place ;  the  details  of 
which  are  found  in  the  Scriptures.  Esther  i,  ii. 

In  the  seventh  year  of  the  reign  of  this  prince,  he  sent  Ezra  to  Jeru- 
salem. This  was  one  of  the  most  important  events  which  occurred  in 
the  entire  progress  of  the  restoration.  Ezra  was  a  priest,  and  a  learned 
scribe :  he  was,  moreover,  a  man  of  great  capacity  and  piety.  Al- 
though his  mission  is  very  particularly  set  forth  in  the  sacred  narra- 
tive, we  are  not  informed  of  the  motives  which  led  to  this  step,  nor 
whether  the  purpose  originated  with  Ezra  or  with  the  king.  It  is,  how- 
ever, very  probable,  that  the  interest  taken  by  Persia  in  the  affairs  of 
Egypt  and  Greece,  made  it  more  than  ever  the  policy  of  Ahasuerus 
to  raise  up  a  strong  friendly  interest  in  Palestine.  But,  however 
this  might  have  been,  Ezra  not  only  received  a  splendid  royal  dona- 
tion toward  the  support  of  the  temple,  but  was  authorized  to  receive 
free-will  contributions  from  all  who  would  give  to  the  same  object. 
The  royal  mandate  issued  on  this  occasion  not  only  encouraged  tho 
Jews  who  still  remained  in  Persia  and  Chaldea,  to  return  to  Jeru- 
salem ;  but  it  gave  Ezra  power  to  command  supplies  for  the  support 
of  the  temple  from  the  governors  of  Syria,  to  a  very  considerable 
extent.    It  also  conferred  on  him  the  power  of  appointing  judges 


THE  HEBREW  PEOPLE.  369 

and  magistrates,  and  of  punishing  offenders,  either  by  confiscation, 
imprisonment,  banishment,  or  death  :  a  further  proof  that  the  Per- 
sian crown  regarded  the  province  of  Palestine  as  under  its  absolute 
jm-isdiction. 

The  pious  Ezra  attributed  this  act  to  the  influence  of  the  Holy 
Spirit  upon  the  mind  of  the  king,  and  blessed  God  for  this  inter- 
position on  behalf  of  his  people.  And  it  is  not  unlikely  that  Ar- 
taxerxes  had  heard  enough  of  Jewish  history  to  feel  a  hope  that 
kindness  toward  this  people,  and  a  liberal  aid  toward  the  mainte- 
nance of  the  temple,  might  avert  evil,  and  secure  to  him  the  blessing 
of  Heaven.  As  much  as  this  appears  to  be  indicated  in  the  sacred 
narrative.  Ezra  vii,  23. 

A  considerable  number  of  persons  accompanied  Ezra  on  this  oc- 
casion ;  and,  having  safely  arrived  at  Jerusalem,  he  handed  over  the 
contribution  and  vessels  with  which  he  had  been  intrusted  in  Baby- 
lon, to  the  principal  priests,  to  be  deposited  in  the  temple.  In  this 
act  he  showed  his  own  people  the  office  to  which  he  had  been  ap- 
pointed, and  the  power  with  which  he  had  been  invested,  by  the 
king.  Ezra  also  presented  his  credentials  to  the  governors  of  Coelo- 
Syria  and  Phenicia,  and  Avas  thus  enabled  to  avail  himself  of  all  the 
advantages  guaranteed  by  the  king.  (See  Josephus,  Antiquities, 
b.  xi,  ch.  V,  sect.  3.) 

Very  imperfect  information  is  given  respecting  the  numerous  and 
important  reforms  which  Ezra  undoubtedly  introduced  into  the  ju- 
I'isprudence  and  general  government  of  his  people.  The  principal 
instance  of  the  exercise  of  the  authority  with  which  he  was  invested 
respects  the  correction  of  a  serious  abuse  which  had  been  practiced 
respecting  the  law  of  marriage.  Many  of  the  people,  in  violation 
of  the  Mosaic  statute,  had  contracted  marriages  with  Gentile  women. 
This  practice  would  not  only  have  led  them  inevitably  into  idolatry, 
but  would,  if  persisted  in,  have  broken  down  all  distinction  between 
the  descendants  of  Jacob  and  the  Heathen  world.  Ezra  knew  all 
this,  and  therefore  regarded  it  as  a  vital  point  to  remove  the  evil. 
But,  if  the  danger  was  great,  so  was  the  difficulty  of  averting  it.  In 
all  probability,  the  women  were  ignorant  that  this  connection  was 
unlawful ;  many  children  had  been  bom ;  and  these  circumstances, 
added  to  the  natural  influence  of  matrimonial  affection,  rendered  the 
abolition  a  work  of  immense  trial  and  difficulty,  if  not  of  positive 
hardship,  to  some  of  the  parties  interested.  It  was,  however,  essen- 
tial that  the  evil  should  be  corrected.  Ezra,  therefore,  on  being 
apprised  of  its  existence,  manifested  the  most  extreme  sorrow  :  he 
rent  his  clothes  and.  his  hair,  and  sat  down,  overwhelmed  with  grief, 
until  the  time  of  tiie  evening  sacrifice.     The  people  who  feared  God, 

24 


370  THE  HEBREW  PEOPLE. 

alarmed  at  these  manifestations  of  sorrow,  gathered  around  their 
chief  In  this  emergency  the  conduct  of  Ezra  was  remarkable.  He 
neither  interposed  his  authority  nor  his  eloquence,  in  endeavoring 
to  make  the  people  sensible  of  their  sin.  At  the  time  of  the  even- 
ing sacrifice,  he  again  rent  his  clothes,  fell  on  his  knees,  and  engaged 
in  earnest  prayer  unto  God.  In  this  supplication  he  acknowledged 
the  great  goodness  of  Jehovah  unto  Israel,  and  the  aggravated  ini- 
quities of  the  people;  especially  in  this  last  instance,  anticipating 
imminent  ruin  from  this  fearful  transgression.  This  spiritual  exer- 
cise had  the  desired  effect.  The  people,  deeply  humbled  and  con- 
vinced, wept  very  much. 

One  of  the  chiefs  arose,  and  proposed  that  all  those  who  had  trans- 
gressed the  law  in  this  case  should  immediately  repair  the  evil  by 
putting  away  their  wives.  To  this  others  assented ;  and  it  was  re- 
solved to  renew  their  covenant  with  Jehovah,  and  purge  themselves 
from  this  iniquity.  They  therefore  encouraged  Ezra,  assuring  him 
that  they  would  accomplish  this  work ;  which,  notwithstanding  some 
men  of  rank  had  children  by  their  wives,  appears  to  have  been  fully 
completed. 

While  Ezra  was  carrying  out  these  reforms,  circumstances  were 
transpiring  at  the  Persian  court  which  issued  in  providing  him  an 
eminent  coadjutor  in  his  great  work.  I^ehemiah,  a  noble  Jew,  who 
was  cup-bearer  to  the  king  of  Persia,  and  whose  heart  was  deeply 
interested  in  the  prosperity  of  his  people,  having  heard  of  the  diffi- 
culties to  which  those  of  his  brethren  who  had  returned  to  Judea 
were  subjected,  and  of  the  still  unfinished  and  desolate  state  of  Je- 
rusalem, was  exceedingly  afflicted.  Josephus  gives  a  probable  ac- 
count of  this  circumstance.  Nehemiah,  walking  before  Susa,  over- 
heard some  persons  conversing  in  the  Hebrew  language ;  and,  on 
drawing  near,  and  inquiring  of  them  the  subject  of  their  discourse, 
was  told  that  they  had  returned  from  Judea.  He  then  earnestly 
inquired  into  the  condition  of  those  who  had  gone  to  Palestine ;  and 
they  narrated  to  him  their  misfortunes,  and  the  miserable  state  of 
Jerusalem.  (Antiquities,  b.  xi,  ch.  vi,  sec.  6.) 

Nehemiah,  deeply  affected  at  this  account,  sought  comfort  in  prayer 
to  God,  closing  his  suppHcation  with  a  reference  to  his  finding  favor 
in  the  sight  of  the  king :  a  proof  that  he  seriously  meditated  exert- 
ing himself  as  far  as  possible  in  behalf  of  his  brethren.  By  the 
gracious  interposition  of  Providence,  his  desires  were  amply  gi-atified. 
On  his  presenting  himself  before  the  king  to  perform  the  duties  of 
his  office,  the  sorrowful  aspect  of  his  countenance  was  immediately 
perceived,  and  the  sovereign  kindly  asked  the  reason ;  when  Nehe- 
miah  frankly  told  him  the  cause  of  his  disquiet.     The  king  then  in- 

24* 


THE   HEBREAV  PEOPLE.  371 

quired  whether  he  had  any  petition  to  present ;  and  this  pious  Jew, 
lifting  his  heart  to  God  in  prayer  for  Divine  direction,  asked  to  be 
sent  to  the  help  of  liis  brethren.  His  petition  was  gi-anted ;  and  the 
king  gave  him  a  royal  commission,  by  which  he  was  authorized  to 
obtain  materials  for  the  building :  a  military  guard  was  also  appoint- 
ed to  accompany  him. 

Thus  favored,  he  reached  Jerusalem;  and,  having  inspected  the 
state  of  the  walls,  was  greatly  affected.  Having  made  this  survey  in 
a  private  manner,  he,  on  the  following  day,  assembled  the  elders, 
produced  his  credentials,  and  proceeded  at  once  to  carry  his  purpose 
into  effect.  Nehemiah  first  directed  his  efforts  to  the  rebuilding  of 
the  wall,  and  set  up  the  gates,  without  which  Jerusalem  was  an  un- 
protected town,  open  to  the  aggression  of  any  body  of  marauders. 
The  means  which  he  adopted  to  effect  this  object  were,  in  all  proba- 
bility, the  best  that  could  have  been  devised.  He  divided  the  wall 
into  sections,  and  assigned  one  of  these  to  each  of  the  great  families 
which  had  returned  from  their  captivity.  By  this  arrangement  the 
work  progressed  in  all  its  parts,  and  the  energies  of  the  whole  people 
were  simultaneously  engaged.  These  judicious  and  vigorous  efforts 
gave  great  umbrage  to  the  Samaritan  enemies  of  the  Jews,  and  call- 
ed forth  from  them  the  most  violent  opposition.  Sanballat  and  To- 
biah,  the  leaders  of  this  faction,  having  in  vain  endeavored  to  prevent 
the  prosecution  of  the  work,  on  the  ground  of  its  being  contrary  to  the 
imperial  will,  Nehemiah's  commission  having  set  that  question  at  rest, 
they  tormented  the  Jewish  governor  with  ridicule,  harassed  him  by  sub- 
orning factious  parties  among  the  J  ews ;  and,  all  these  failing,  they 
threatened  to  prevent  the  completion  of  the  work  by  force  of  arms. 

The  devoted  courage  and  sound  judgment  of  the  governor  defeated 
all  these  efforts.  The  Jews  proceeded  with  the  building,  their  arms 
being  piled  within  their  reach,  and  swords  girded  at  their  side.  The 
wall  being  finished,  and  the  gates  set  up,  the  Avhole  was  formally  dedi- 
cated to  God  by  solemn  services.  Neh.  xii,  27-4.3.  The  completion, 
of  this  vast  work  did  not  release  Nehemiah  from  his  difficulties.  One 
serious  evil  had  arisen  dm-ing  the  progress  of  the  building.  The 
bulk  of  the  people  were  poor  when  they  retm-ned  to  Judea :  the  dif- 
ficulties to  which  they  were  exposed  after  their  settlement  there,  the 
slender  harvests  which  had  been  judicially  sent  them  on  account  of 
their  religious  unfaithfulness  and  want  of  zeal  in  building  the  temple, 
(Haggai  i,  6-11,)  together  with  the  impoverishment  occasioned  by  the 
building  of  the  walls,  had  all  tended  to  make  the  poor  still  poorer ; 
to  reduce  them,  indeed,  to  the  lowest  grade  of  wretchedness.  Their 
lands  were  mortgaged ;  even  their  sons  and  daughters  were  sold  for 
bondmen  and  bondwomen ;  until  their  condition  became  intolerable. 


372  THE  HEBREW  PEOPLE. 

When  these  things  came  to  the  knowledge  of  Nehemiah,  he  was  an- 
gry, and,  in  a  large  assembly  of  the  people,  denounced  this  evil  in 
strong  terms  :  saying,  "  We  after  our  ability  have  redeemed  our  bre- 
thren the  Jews,  which  were  sold  unto  the  Heathen ;  and  will  ye  even 
sell  your  brethren?  or  shall  they  be  sold  unto  us?"  Neh.  v,  8.  He 
then  exhorted  the  rich  creditors  to  abandon  the  illegal  and  oppressive 
system  of  usury,  to  restore  the  fields  and  vineyards  of  the  poor,  and 
thus  instantly  to  remove  the  evil  which  had  wrought  so  much  mis- 
chief, and  threatened  to  ruin  the  prospects  of  these  returned  Hebrews, 
by  vitiating  the  first  principles  of  their  civil  and  religious  polity. 
He  was  successful.  Touched  by  this  plain  exhibition  of  the  evil,  and 
alarmed  for  its  consequences,  the  transgressors  at  once  consented  to 
act  as  the  governor  had  recommended;  and  he  eagerly  completed 
what  was  so  auspiciously  begun,  by  calling  the  priests,  and  taking  a 
solemn  oath  of  the  parties,  "  that  they  should  do  according  to  this 
promise."  Then  the  people  praised  the  Lord;  and  Nehemiah  care- 
fully informs  us  that  this  solemn  engagement  was  faithfully  fulfilled : 
"  The  people  did  according  to  this  promise."  Verses  12,  13. 

Another  difficulty  yet  remained.  The  population  being  scarcely 
equal  to  the  territory  which  they  had  to  occupy,  and  the  principal 
resources  of  the  people  arising  from  the  cultivation  of  fields  and  vine- 
yards, it  was  much  more  profitable  for  them  to  reside  in  the  country 
on  their  landed  property  than  to  locate  in  Jerusalem.  The  operation 
of  this  was  injurious  to  the  strength  of  the  state.  For,  however  de- 
sirable it  might  be  to  cultivate  the  land,  and  obtain  the  largest  amount 
of  revenue  from  the  soil,  it  was  no  less  important  that  the  chief  city 
should  be  occupied  by  a  population  sufficiently  numerous,  industrious, 
and  wealthy  to  give  it  a  respectable  influence  among  the  surrounding 
provinces,  and  to  form  a  centre  of  intelligence  and  strength  in  case 
of  aggression ;  an  advantage  which  would  have  been  utterly  lost,  if 
the  people  had  divided  themselves  into  sections  for  the  occupation 
of  small  and  unimportant  towns,  or  scattered  themselves  over  the 
country  as  a  rural  population. 

To  meet  this  difficulty,  it  was  agreed  to  select  one-tenth  of  the 
people  by  lot  to  dwell  in  Jerusalem.  Besides  these,  many  others 
offered  themselves  willingly,  and  thus  entitled  themselves  to  the 
gratitude  of  their  country.  The  great  improvements  effected  by  the 
pious  and  devoted  labors  of  Ezra  and  Nehemiah  may  be  noticed 
under  the  following  heads :  1.  They  engaged  the  people  in  a  so- 
lemn covenant  to  walk  in  God's  law  as  given  by  Moses.  Neh.  x,  29. 
2.  To  avoid  and  renounce  all  intermarriages  with  the  heathen. 
Verse  30.  3.  To  observe  the  Sabbath  day,  and  not  to  buy  nor  sell 
thereon.     4.  To  observe  the  Sabbatical  year,  and  to  remit  all  debts 


THE  HEBREW  PEOPLE.  373 

therein.  "Verse  31.  5.  To  pay  a  tax  of  a  third  of  a  shekel  yearly 
for  the  service  of  the  temple.  Verse  32.  6.  To  bring  the  first- 
fruits  of  the  ground,  of  their  sons,  and  of  their  cattle,  to  the  house 
of  God.  Verses  35,  36.  And,  7.  To  give  the  tithe  of  all  the  proceeds 
of  the  ground  to  the  priests  and  Levites.  Verse  37. 

Having  accomplished  these  very  important  objects,  and  placed 
the  infant  state  in  circumstances  conducive  to  its  progress  and  wel- 
fare, Nehemiah,  according  to  his  promise,  returned  to  the  court  of 
Persia. 

No  means  exist  of  calculating  with  accuracy  the  length  of  his  stay 
in  the  East.  Prideaux  supposes  it  to  have  been  about  four  years ; 
Dr.  Hales,  about  double  that  time.  But,  whatever  the  period  of  his 
absence,  it  was  sufficient  for  the  introduction  of  the  most  serious 
abuses,  and  the  practical  contravention  of  several  parts  of  the  cove- 
nant into  which  the  people  had  solemnly  entered.  Whether  Nehe- 
miah  had  heard  of  these  disorders  while  in  Persia,  or  had  returned 
under  the  influence  of  his  devoted  love  to  his  nation,  ignorant  of 
what  had  taken  place,  we  are  not  informed ;  but  no  sooner  had  he 
arrived,  and  seen  the  existence  of  these  evils,  than  he  at  once  re- 
sumed his  work  of  reformation.  He  first  found  that  his  former  inve- 
terate enemy,  Tobiah  the  Ammonite,  (Neh.  iv,  3-7 ;  vi,  19,)  who 
had  married  a  Jewish  woman,  as  had  his  son  Johanan,  (Neh.  vi,  18,) 
the  father  having  thus  become  related  to  the  high  priest,  had  been 
accommodated  with  a  large  apartment  within  the  limits  of  the  tem- 
ple, from  which  even  Israelites  who  were  not  of  the  tribe  of  Levi 
were  excluded.  Neh.  xiii,  4,  5. 

Another  great  abuse  which  had  been  introduced,  was  an  almost 
total  disregard  of  the  sacred  obligation  of  the  Sabbath.  They 
threshed  their  corn,  pressed  their  wine  and  oil,  and  dealt  largely  in 
mercantile  wares  with  the  Tyrians,  on  that  holy  day.  This  conduct 
was  the  more  inexcusable,  as  the  past  exertions  of  Nehemiah,  aided 
as  they  were  by  the  pious  labors  and  teaching  of  Ezra,  were  still 
further  strengthened  by  the  inspired  communications  of  Haggai  and 
Zechariah. 

But  what  their  exhortations  could  not  effect,  was  done  by  the 
energy  and  authority  of  the  governor.  He,  having  caused  the  book 
of  the  law  to  be  read  in  the  hearing  of  all  the  people,  and  having  thus 
informed  them  that  it  was  God's  command  that  "an  Ammonite  or 
Moabite  shall  not  enter  into  the  congregation  of  the  Lord  forever;" 
(Deut.  xxiii,  3 ;)  the  Hebrews  separated  themselves  at  once  from  all 
the  mixed  multitude.  Nehemiah,  therefore,  cast  forth  the  household 
stuff  of  Tobiah,  and  cleansed  the  chambers  which  he  had  occupied. 
He  also  put  an  end  to  the  public  profanation  of  the  Sabbath.     To 


374  THE  HEBREW  PEOPLE. 

render  this  effectual,  he  prohibited  the  carrying  of  any  burden 
through  the  gates  on  this  holy  day.  The  governor  also  corrected 
several  disorders  -which  had  obtained  in  respect  of  the  payment  of 
the  tithes,  and  the  regular  performance  of  the  services  of  the  temple. 
Even  the  priesthood  was  corrupted ;  for  not  only  had  the  high  priest 
been  diverted  from  his  path  of  duty  in  consequence  of  these  alliances 
"with  the  heathen,  but  his  grandson  also,  Manasseh  the  son  of  Joiada, 
had  married  a  daughter  of  Sanballat,  the  governor  of  Samaria,  and 
the  inveterate  enemy  of  the  Jews.  He  was  expelled  from  the  priest- 
hood by  Nehemiah;  (Neh.  xiii,  28-30;)  who  thus  cleansed  the 
sacred  families  from  all  strangers. 

It  was  this  person  (who  is  by  Josephus  erroneously  placed  in  the 
reign  of  Darius  Codomanus)  for  whom  his  father-in-law  built  the 
famous  Samaritan  temple  on  Mount  Gerizim,  as  a  rival  of  that  at 
Jerusalem.  The  Jewish  antiquarian  intimates  that  Manasseh  com- 
plained to  Sanballat  that,  by  retaining  his  daughter  as  his  wife,  he 
was  sacrificing  the  highest  honors  in  the  Jewish  state :  upon  which 
his  father-in-law  declared  his  purpose  of  building  this  temple,  at  the 
same  time  promising  him  the  high  priesthood  of  it ;  intimating  that 
he  would  exert  himself  to  attach  the  government  of  the  province  to 
the  pontifical  dignity.  This  was  done,  and  thus  the  temple  was 
built  on  Gerizim ;  and  the  Samaritans  were  henceforth  not  only  a 
hostile  people,  but  a  rival  religious  sect. 

With  these  last  reforms  of  Nehemiah,  we  close  the  history  of  this 
period.  It  will  be  necessary,  however,  to  refer  briefly  to  events  of 
deep  interest  and  importance  to  the  Jews,  which,  during  this  admi- 
nistration, occurred  in  Persia.  In  the  third  year  of  the  reign  of 
Artaxerxes  Longimanus,*  he,  as  already  related,  made  a  great  feast 
for  his  captains  and  nobles.  This  was  not  intended  to  be  one  gor- 
geous and  single  banquet :  it  was  to  range  over  one  hundred  and 
eighty  days,  nearly  half  a  year,  and  to  be  replete  with  every  kind 
of  magnificence.  At  the  close  of  this  festive  season,  the  king  made 
a  great  banquet  for  all  the  people,  who  were  assembled  in  the  palace 
of  Shushan.  On  the  seventh  day  of  this  banquet  he  commanded  the 
queen  Vashti  to  be  brought  into  the  assembly,  dressed  in  her  royal 
apparel,  that  the  princes  might  see  her  beauty.  The  queen, 
however,  refused  to  obey  the  summons,  and  would  not  go  into  the 
hall. 

The  result  of  this  conduct  was,  that,  according  ta  the  advice  given 
by  the  seven  wise  men  of  the  kingdom,  Vashti  was  deposed  from 

-  That  this  prince  was  the  Ahasuerus  of  the  Book  of  Esther,  has  been  abundantly  proved ; 
in  fact,  any  other  opinion  entangles  the  subject  in  difficulties,  dangerous,  if  not  fatal,  to 
the  authority  of  this  canonical  book.     (See  Josephus's  Antiquities,  book  xi,  chap,  vi.) 


THE   HEBREW   PEOPLE,  375 

her  royal  dignity,  and  the  king  saw  her  no  more ;  while,  to  supply 
the  vacant  throne,  a  great  number  of  the  most  beautiful  virgins  in 
the  kingdom  were  selected,  from  whom  the  king  might  choose  one 
to  be  his  royal  spouse.  It  happened  that  at  this  time  there  was  in 
the  Persian  capital  a  Jew,  named  Mordecai,  who  had  brought  up  a 
lovely  niece,  called  Esther.  She  was  one  of  the  virgins  selected  on 
this  occasion,  and  was  ultimately  chosen  by  the  king  to  be  his  queen 
consort. 

Esther  was  advanced  to  this  dignity  in  the  seventh  year  of  the 
reign  of  the  king,  in  the  twelfth  month ;  while  Ezra  had  been  com- 
missioned and  sent  to  Jerusalem  the  first  month  of  the  same  year. 
It  seems  evident,  therefore,  that  state  policy,  and  not  the  influence. 
of  Esther,  led  to  this  measure.  Besides,  if  this  chronological  point 
is  waived,  on  account  of  the  difficulties  connected  with  the  history 
of  this  period,  it  is  certain  that  Esther's  nation  was  not  known  when 
she  was  received  into  the  palace ;  nor  did  she  declare  it  until  com- 
pelled thereto  by  the  malignity  of  Haman.* 

This  last-named  individual,  who  was  the  king's  special  favorite 
and  prime  minister,  had  contracted  a  morbid  antipathy  against  Mor- 
decai. But  as  the  king  discovered  that  the  latter  had  detected  and 
exposed  a  conspiracy  against  the  royal  person  and  life,  Haman,  even 
while  plotting  his  death,  was  compelled  to  do  him  the  highest  honor. 
Defeated  thus  in  his  aim  against  an  individual,  he  directed  his  rage 
against  a  whole  people ;  and,  being  an  Amalekite,  this  was  not  an 
unnatural  feeling.  On  the  plea,  therefore,  that  the  Jews  (who, 
although  intended,  are  not  named  in  the  allegation)  were  a  people 
different  from  the  rest  of  the  king's  subjects,  and  very  disobedient 
to  his  laws,  and  on  condition  that  Haman  should  pay  into  the  king's 
treasury  ten  thousand  talents  of  silver,t  Artaxerxes  gave  him  the 
power  to  appoint  a  day  for  the  extermination  of  a  whole  people. 
This  took  place  in  the  twelfth  year  of  the  king's  reign,  five  years 
after  Ezra  had  been  sent  to  Jerusalem. 

When  Mordecai  knew  what  had  taken  place,  he  told  Esther ;  and 
she  nobly  resolved  to  hazard  her  own  life  in  an  effort  to  save  her 
race.  She  did  so,  was  accepted  of  the  king,  and,  having  chosen  her 
course  with  consummate  judgment,  she  denounced  the  malignity  of 
Haman  to  her  husband.  The  malicious  Amalekite  was  instantly 
condemned  to  death.  Yet,  notwithstanding  this  change  in  the 
royal  judgment,  the  decree  could  not  be  changed ;  it  having  been 

*  The  conjecture  of  Prideaux,  that,  although  Esther  concealed  her  extraction  from  the 
king,  she  nevertheless  secured  the  appointment  of  Ezra,  is  altogether  inadmissible. 

t  It  is  probable  that  this  immense  sum  was  a  composition  for  the  amount  of  spoil  and 
property  to  be  taken  from  the  murdered  Hebrews. 


376  THE  HEBKEW  PEOPLE. 

issued  as  a  part  of  "  the  law  of  the  Medes  and  Persians,  which  alter- 
eth  not."  Dan.  vi,  8.  Never  was  there  a  more  melancholy  exhibi- 
tion of  the  absurdity  of  this  statement.  All  that  was  possible  was 
done.  The  king,  by  another  royal  edict,  gave  the  Jews  liberty,  on 
the  day  named,  to  resist  all  aggression  by  force ;  and,  as  this  last 
was  known  to  convey  the  real  wishes  of  the  sovereign,  and  as  Haman 
had  already  fallen,  it  answered  every  purpose,  except  preventing  a 
bloody  collision  in  every  part  of  the  kingdom.  In  this  conflict,  the 
Jews,  standing  in  their  own  defense,  slew  of  those  who  assailed  them 
throughout  the  empire  seventy-five  thousand  and  eight  hundred 
men.  The  feast  of  Purim  was  established  among  the  Jews  to  com- 
memorate this  deliverance. 

Without  being  able  to  refer  to  any  particular  interference,  it  is 
certain  that  the  influence  of  Esther,  and  the  elevation  and  power  of 
Mordecai,  must  have  greatly  benefited  the  position  of  the  Jews  at 
Jerusalem.  Nor  can  we  reasonably  doubt  that  the  special  favor 
with  which  Ahasuerus  regarded  the  Hebrews,  throughout  the  re- 
mainder of  his  long  reign,  had  some  reference  to,  if  it  was  not  di- 
rectly caused  by,  these  circumstances. 

EEilARKABLE  EVENTS  DURING  THE  CAPTlVrrr  AND  EESTOEATION. 

B.C. 

FiEST  carrying  away    of  the  Hebrews  from  beyond  Jordan,  Zebulon,  and 

Naphtali 740 

Samaria  taken,  and  the  People  carried  into  Captivity 719 

Daniel  and  his  Companions  taken  to  Babylon  (fourth  Year  of  Jehoiachin) . .  604 

Deposition  of  Jehoiachin 598 

Destruction  of  Jerusalem,  and  Captivity  of  Judah 586 

Gedaliah  appointed  Governor  of  Judea 585 

Last  Deportation  of  Hebrews  to  Babylon 581 

Nebuchadnezzar  conquers  Egypt — Hebrew  Emigrants  destroyed 570 

His  first  Dream 569 

Sets  up  his  golden  Image — 

His  second  Dream 568 

His  Restoration  to  Reason  and  Power 561 

His  Death — 

EvU-Merodach  succeeds  to  the  Throne — 

Jehoiachin  released  from  prison,  and  honored 560 

Evil-Merodach  dies,  and  Belshazzar  ascends  the  Throne 558 

Belshazzar's  Feast  and  Death 553 

Darius  the  Mede,  or  Cyaxares  H.,  obtains  the  Kingdom — 

Daniel  cast  into  the  Lions'  Den 552 

Cyrus  the  Persian 551 

Takes  Babylon — Era  of  his  Sovereignty 536 

Issues  his  Edict  in  favor  of  the  Jews — 

Zerubbabel,  with  the  first  Caravan  of  Jews,  returns  to  Judea — 

Joshua  High  Priest — 

The  second  Temple  begun 534 

Cambyses  begins  to  reign 529 

The  Building  stayed  on  the  Appeal  of  the  Samaritans — 


THE  HEBREW  PEOPLE.  377 

B.  c. 

Darius  Hystaspes  ascends  the  Throne 621 

Haggai  and  Zechariah  begin  to  prophesy — 

The  building  of  the  Temple  resumed 519 

The  Temple  finished 516 

Xerxes  begins  to  reign 485 

Jehoiakin  High  Priest  (thirty  years)   — 

Artaxerxes  Longimanus  ascends  the  Throne  464 

Ezra  sent  into  Judea,  accompanied  by  a  Caravan  of  Hebrews 457 

Esther  becomes  Queen  Consort — 

The  Efforts  of  Haman  for  the  Destruction  of  the  Jews  defeated  by  the  Instru- 

\mentality  of  Esther ;   452 

Mordecai  advanced  to  Honor  and  Power  in  the  Court  of  Persia — 

Nehemiah  sent  to  Judea  as  Governor 440 

Eliashib  High  Priest — 

Nehemiah  builds  the  City  Walls — 

Returns  to  Persia   432 

Comes  again  to  Jerusalem 424 

Darius  Nothus  begins  to  reign 423 

Nehemiah's  civil  and  religious  Reformation  until 420 


378  THE  HEBREW  PEOPLE. 


CHAPTER  IX. 

THE  RELIGION  OF  THE  HEBREWS  DURING  THE  CAPTIVITY. 

The  Fall  of  the  Hebrew  Natiok  a  Divine  Infliction  on  Account  of  general  Trans- 
gression— ^Idolatry  introduced  by  Jehoram — ^Fostered  by  succeeding  Kings — And,  not- 
withstanding the  Efforts  of  some  pious  Princes,  becomes  paramount  in  Influence — The 
Extent  of  this  Apostasy  shown  by  Jeremiah — And  more  fully  detailed  by  Ezekiel — 
Those  who  continued  to  worship  Jehovah  generally  formal  and  insincere — The  Preva- 
lence of  Vice  and  Violence — The  Presence  of  Jehovah  withdrawn  from  the  Temple 
— Lingers  over  the  City — And  finally  departs  from  the  Mount  of  Olives — The  idolatrous 
and  wicked  Hebrews  destroyed  in  the  national  Ruin — The  Pious  preserved,  and  carried 
into  Captivity — Efi'ects  of  this  national  Ruin  upon  the  religious  Opinions  and  Hopes  of 
the  Hebrews — It  did  not  destroy  their  Confidence  in  God's  covenant  Mercy — Advan- 
tageous Position  of  the  Hebrews  at  this  Time  for  acquiring  just  Views  of  their  covenant 
Relation  to  Jehovah,  and  of  the  Scheme  of  Redemption — Messianic  Prophecies  of  Isaiah 
— Hosea — Joel — And  Micah — These  Prophecies  were  designed  to  support  the  Hebrews 
in  their  Afiiiction — Check  the  pride  of  their  Enemies — And  uphold  the  Honor  of  Jehovah 
— The  Prophecies  of  Jeremiah — And  Ezekiel — Nebuchadnezzar's  profane  Assumption 
and  Intolerance — The  Prophecies  of  Daniel — The  Hebrews  acquire  a  clear  Knowledge 
of  the  Doctrine  of  Satan. 

The  subversion  of  the  throne  of  David,  and  the  ruin  and  captivity 
of  the  Hebrew  people,  when  regarded  simply  as  historical  events, 
may  be  reconciled  to  the  ordinary  fate  of  earthly  empires,  and  be 
easily  accounted  for  by  a  reference  to  internal  division,  and  expo- 
sure to  the  overwhelming  aggressions  of  Egypt  and  Assyria.  But 
these  causes  are  not  suflBcient  to  account  for  this  calamity,  when  the 
subject  is  regarded  in  a  religious  aspect.  The  Hebrew  kingdom 
did  not  rise  up  into  national  existence  and  prosperity  under  the 
operation  of  ordinary  laws,  nor  maintain  its  independence  so  long 
by  wisdom  in  council,  or  prowess  in  war.  The  Hebrew  nation,  in 
its  origin  and  continued  existence,  was  miraculous ;  and  those  who 
investigate  its  history  must  fully  admit  this  truth,  or  reject  the  uni- 
form teaching  of  the  Bible.  But  when  we  consider  the  covenant 
promises  made  to  the  father  of  the  faithful,  their  complete  accom- 
plishment in  the  establishment  of  the  IsraeHtes  in  Canaan,  and,  in 
connection  with  these,  the  continued  Divine  interposition  which  at 
the  same  time  threw  an  invincible  -^gis  of  protection  over  the  land, 
and  shed  holy  light  and  spiritual  influence  upon  their  religious  inter- 
ests ; — when  all  this  is  contemplated,  how  can  the  ruin  of  Jerusalem, 
and  the  captivity  of  Israel,  be  accounted  for  ?  Is  it  indeed  true  that 
the  Abrahamic  covenant  was  a  Hebrew  myth?  that  the  Mosaic 
economy  was  a  system  of  priestcraft  ?  and  the  prophetic  institute  a 
series  of  political  adventure  and  intrusion  ?  and  that  therefore,  when 


THE  HEBREW  PEOPLE.  379 

fairly  brought  into  contact  with  enlightened  and  martial  nations,  as 
neither  priestly  jugglery,  nor  superstitious  enthusiasm,  could  afford 
them  protection,  the  Hebrews  fell  prostrate  into  the  hands  of  their 
enemies  ?  So  the  boasted  science  of  learned  men  in  the  nineteenth 
century  would  have  us  believe.  It  is,  indeed,  seldom  that  they  put 
forth  their  opinions  in  these  plain  and  bold  terms;  but  if  their 
teaching  is  covert  and  insidious,  it  is  zealous,  and  to  a  certain  ex- 
tent effective. 

But  this  teaching,  whatever  its  pretensions  may  be,  is  not  sus- 
tained by  a  reasonable  induction  from  known  facts,  nor  a  really, 
learned  interpretation  of  ancient  records.  Moses  himself,  who  had 
been  the  instrument  of  Hebrew  deliverance  and  preservation,  and 
who  was  divinely  appointed  to  bring  into  operation  among  them  the 
religious  economy  which  had  been  revealed  from  heaven, — even  he, 
standing  upon  the  banks  of  the  Jordan,  with  the  people  of  his 
charge  just  waiting  to  step  into  the  promised  inheritance,  saw  be- 
fore him  their  future  unfaithfulness  and  consequent  doom ;  and  it  is 
very  remarkable  that  he  puts  this  fearful  prediction  into  the  form 
of  a  judgment  which  a  reasonable  and  pious  spectator  should  pro- 
nounce, when  this  national  ruin  was  consummated :  "  Then  shall 
men  say.  Because  they  have  forsaken  the  covenant  of  the  Lord  God 
of  their  fathers,  which  he  made  with  them  when  he  brought  them 
forth  out  of  the  land  of  Egypt :  for  they  went  and  served  other  gods, 
and  worshiped  them,  gods  whom  they  knew  not,  and  whom  he  had 
not  given  imto  them  :  and  the  anger  of  the  Lord  was  kindled  against 
this  land,  to  bring  upon  it  all  the  curses  that  are  written  in  this 
book :  and  the  Lord  rooted  them  out  of  their  land  in  anger,  and  in 
wrath,  and  in  great  indignation,  and  cast  them  into  another  land,  as 
it  is  this  day."  Deut.  xxix,  25-28.  Here  the  cause  of  the  ruin  is 
declared  co-eval,  with  the  origin  of  the  nation.  But  lest  we  expose 
ourselves  to  the  charge  of  turning  prophecy  into  history,  it  will  be 
necessary  to  describe  more  particularly  that  religious  declension 
which  produced  the  captivity.  This  presents  itself  to  our  view  un- 
der two  aspects :  it  was,  first,  a  fearful  apostasy  from  God,  by  the 
adoption  of  an  extensive  scheme  of  idolatry;  and,  secondly,  it 
exhibits  those  who  maintained  a  nominal  faith  in  Jehovah,  as 
altogether  deficient  in  spirituality  and  obedience,  and  therefore 
insincere  in  worship,  and  scandalously  immoral. 

It  has  been  shown  that  it  was  a  leading  object  of  the  Hebrew  the- 
ocracy to  raise  in  the  world  an  efiicient  bulwark  against  idolatry. 
The  institution  was  adapted  to  this  end,  and  for  a  while  secured  it. 
Jerusalem,  and  the  whole  land  of  Israel,  were,  in  the  days  of  David, 
emphatically  a  country  where  God  was  "  known."  Psalm  Ixxvi,  1. 


380  THE  HEBREW  PEOPLE. 

Whilst  all  the  earth  beside  was  shrouded  in  darkness,  and  all  men 
■worshiped  senseless  and  material  things,  the  light  of  the  Lord 
rested  upon  the  dwellings  of  Jacob,  and  Israel  knew  and  worshiped 
the  living  and  the  true  God.  The  preceding  chapters  have  pain- 
fully proved  that  this  elevated  piety  was  not  maintained.  As  a 
punishment  for  the  idolatry  of  Solomon,  the  kingdom  was  divided, 
and  then  Israel  first  abandoned  Jehovah,  adopted  the  polytheism  of 
Phenicia,  and  was  ruined ;  and  at  length  Judah,  pursuing  the  same 
guilty  course,  was  exposed  to  a  similar  fate.  To  the  latter  days  of 
this  monarchy  special  attention  is  called.  Jehoram  dared  to  intro- 
duce Heathen  idolatry  into  Judah,  accompanied  with  filthy  and  ob- 
scene rites.  2  Chron.  xxi,  11.  Jehoash,  blasting  the  promise  of  his 
early  days,  sank  also  into  the  same  abominations ;  and  when  re- 
proved by  a  priest,  speaking  under  immediate  inspiration,  he  caused 
the  Divine  messenger  to  be  murdered  in  the  temple.  2  Chron.  xxiv, 
18-22.  After  some  efforts  made  by  pious  princes  to  restore  the 
worship  of  Jehovah,  Ahaz,  by  his  bold  and  daring  impiety,  coun- 
teracted all  that  had  been  done ;  he  sacrificed  his  son  to  Moloch,  and 
restored  the  abominations  of  the  Canaanites,  until  at  length  he  con- 
summated his  iniquity  by  removing  the  altar  of  the  Lord,  and  erecting 
an  idolatrous  altar  in  the  temple,  and  by  cutting  in  pieces  the  ves- 
sels of  the  house  of  God.  2  Kings  xvi,  13-15 ;  2  Chron.  xxviii,  23- 
25  ;  xxix,  19.  Hezekiah  endeavored  to  lead  back  the  people  to  Je- 
hovah ;  but  his  son  and  successor,  Manasseh,  frustrated  all  the  hope 
which  had  arisen  from  his  father's  efforts,  and  made  Judah  worse 
than  the  Heathen.  He  restored  all  the  idolatrous  places  which  had 
been  removed,  introduced  the  worship  of  the  heavenly  bodies,  built 
idolatrous  altars  in  the  house  of  God,  practiced  sorcery,  and  perse- 
cuted the  worshipers  of  Jehovah  until  Jerusalem  was  filled  with  in- 
nocent blood.  2  Kings  xxi ;  2  Chron.  xxxiii.  This  apostasy  caused 
the  captivity.  During  the  progress  of  this  iniquity,  the  fatal  doom 
had  been  pronounced,  and  Jerusalem  tottered  to  her  fall.  If  the  last 
days  of  Manasseh,  and  the  pious  labors  of  Josiah,  exercised  a  salu- 
tary influence  upon  the  people,  these  means  were  utterly  ineffectual 
to  check  the  idolatrous  disposition  of  the  apostate  nation.  Even  in 
the  presence  of  threatened  punishment,  while  the  cloud  of  Divine 
wrath  was  bursting  over  the  devoted  land,  it  is  said  of  each  of  the 
four  kings  who  succeeded  Josiah,  "  He  did  evil  in  the  sight  of  the 
Lord."  2  Kings  xxiii,  32 ;  2  Chron.  xxxvi,  5,  9,  12. 

As  the  fact  of  this  fearful  apostasy  is  thus  fully  established  from 
the  historical  records  of  sacred  Scripture,  we  may  be  allowed  to 
show  the  extent  to  which  it  was  carried,  from  the  teaching  of  the 
prophets.    Jeremiah  was  called  to  the  prophetic  oflBoe  ia  the  thir- 


THE  HEBREW  PEOPLE,  381 

teenth  year  of  Josiah's  reign :  he  therefore  entered  upon  his  sacred 
vocation  after  the  second  attempt  of  this  pious  king  to  restore  the 
purity  of  Divine  worship,  and  to  bring  back  the  people  to  Jehovah 
their  God.  Yet,  after  the  sovereign  had  passed  through  the  length 
and  breadth  of  the  land,  breaking  down  the  altars  of  Baalim,  destroy- 
ing the  images,  and,  so  far  as  external  means  could  accomplish  the 
object,  abolishing  idolatry,  how  does  the  messenger  of  the  Lord  ad- 
dress the  people  ?  Does  he  admit  the  genuineness  of  their  repent- 
ance, and  praise  their  return  to  the  service  and  worship  of  Jehovah  ? 
No ;  but,  on  the  contrary,  he  arraigns  their  idolatry,  even  at  this 
time,  as  national  and  intense.  His  first  inspired  address  to  them  is 
therefore  burdened  with  the  sad  message : — 

"  I  will  utter  my  jud^ents  against  them  touching  all  their  wickedness, 
Who  have  forsaken  me,  and  have  burned  incense  unto  other  gods, 
And  worshiped  the  works  of  their  own  hands."  Jer.  i,  16. 

And,  therefore,  as  the  prophet  had  reason  to  believe  that  these  idola- 
ters would  destroy  him  by  murderous  persecution,  as  other  mes- 
sengers of  Jehovah  had  been  put  to  death,  Jehovah  assures  him  of 
special  protection : — 

"  I  have  made  thee  this  day  a  defenced  city,  and  an  iron  pillar, 
And  brazen  walls  against  the  whole  land, 
Against  the  kings  of  Judah,  against  the  princes  thereof, 
Against  the  priests  thereof,  and  against  the  people  of  the  land. 
And  they  shall  fight  against  thee ; 
But  they  shall  not  prevail  against  thee ; 
For  I  am  with  thee,  saith  the  Lord,  to  deliver  thee."  Verses  18,  19. 

And  lest  it  might  be  supposed  that  God  by  his  prophet  was  speak- 
ing of  some  temporary  passionate  impulse  which  affected  the 
people,  he  shows  the  deliberate  and  irreclaimable  character  of  their 
idolatry : — 

"There  is  no  hope: 
No ;  for  I  have  loved  strangers,  , 

And  after  them  will  I  go. 
As  the  thief  is  ashamed  when  he  is  foimd, 
So  is  the  house  of  Israel  ashamed ; 
They,  their  kings,  their  pi-inces. 
And  their  priests,  and  their  prophets. 
Saying  to  a  stock,  Thou  art  my  father ; 
And  to  a  stone,  Thou  hast  brought  me  forth : 
For  they  have  turned  their  back  unto  me,  and  not  their  face : 
But  in  the  time  of  their  trouble  they  will  say,  Arise,  and  save  us. 
But  where  are  thy  gods  that  thou  hast  made  thee  ? 
Let  them  arise,  if  they  can  save  thee  in  the  time  of  thy  trouble  : 
For  according  to  the  number  of  thy  cities 
Are  thy  gods,  0  Judah."  Chap.  U,  25-28. 


382  THE  HEBREW  PEOPLE. 

And  lest  there  should  be  any  difficulty  in  reconciling  the  external 
reformation  effected  by  Josiah  with  this  description  of  the  irreli- 
gious condition  of  the  people,  the  prophet,  after  alluding  to  the  sin 
and  punishment  of  Israel,  says,  '•  Judah  hath  not  turned  unto  me 
with  her  whole  heart,  but  feignedly,  saith  the  Lord."  Chap,  iii,  10. 
These  passages,  be  it  observed,  although  selected  from  the  writings 
of  a  prophet,  are  not  predictions,  but  statements  of  facts,  which  came 
under  his  own  knowledge. 

But  why  should  the  revelations  of  God  be  deemed  less  decisive  evi- 
dence of  the  religious  state  of  the  elect  people,  than  the  observations 
of  men  ?  By  all  who  really  believe  the  Holy  Scriptures,  this  kind  of 
information  will,  notwithstanding  the  wrangling  of  skeptics,  be  highly 
esteemed.  We  will  therefore  call  attention  to  one  portion  of  the 
prophetic  writings,  which,  by  means  of  direct  revelation,  sheds  great 
light  upon  the  idolatrous  condition  of  Judah  just  before  the  destruc- 
tion of  Jerusalem.  Ezekiel  was  a  priest  who  had  been  carried  into 
Babylonia,  and  located  with  many  other  Hebrew  captives,  several 
of  them  elders  in  Israel,  by  the  river  Chebar.  There,  in  the  reign 
of  Zedekiah,  these  outcasts  met  together  to  meditate  on  God's  cove- 
nant promises,  and  to  pray  for  the  preservation  of  Jerusalem,  and 
the  ingathering  of  her  scattered  children.  "  At  one  of  their  interest- 
ing prayer-meetings  for  the  restoration  of  Israel,  which  had  been 
held  so  often  and  so  long  without  any  prospect  of  brighter  days,  and 
when  the  faith  and  hopes  of  many  of  the  unfortunates  were  waxing 
dim  and  feeble,  Ezekiel,  in  presence  of  his  friends,  consisting  of  the 
exiled  elders  of  Judah,  was  suddenly  wrapt  in  mystic  vision,  and 
graciously  shown,  for  his  own  satisfaction,  as  well  as  that  of  his 
pious  associates,  the  reasons  of  God's  protracted  controversy  with 
Israel,  and  the  sad  necessity  there  was  for  still  dealing  hardly  with 
them." — Kitto's  Cydopcedia,  vol.  i,  p  409.  This,  the  prophet  in- 
forms us,  was  effected  by  his  being  "  lifted  up"'  and  canied  "  in  the 
visions  of  God  to  Jerusalem."  Ezek.  viii,  3.  (See  Appendix,  note  99.) 
Here,  as  in  spirit  he  walked  through  the  outer  court  of  the  temple, 
where  the  people  usually  assembled  for  worship,  he  saw  a  colossal 
statue,  which,  in  a  strain  of  lofty  imagination,  the  sacred  seer  calls 
"the  image  of  jealousy  which  provoketh  to  jealousy."  This  was 
probably  an  image  of  Baal,  "  around  which  crowds  of  devotees  were 
performing  their  frantic  revelries,  and  whose  forbidden  ensigns  were 
proudly  blazoning  on  the  walls  and  portals  of  His  house,  who  had 
proclaimed  himself  a  God  jealous  of  his  honor.  2  Kings  xxi,  7.  To 
this  profane  worship  the  common  people  were  greatly  addicted. 
Scarcely  had  the  prophet  recovered  from  his  astonishment  and  hor- 
ror at  the  open  and  undisguised  idolatry  of  the  multitude  in  that 


THE  HEBREW  PEOPLE.  383 

sacred  inclosure,  when  his  celestial  guide  bade  him  tui'n  another  way, 
and  he  should  see  greater  abominations.  Leading  him  to  that  side 
of  the  court  along  which  were  ranged  the  houses  of  the  priests,  his 
conductor  pointed  to  a  mud  wall,  (Ezek.  viii,  7,)  Avhich,  to  screen 
themselves  from  observation,  the  apostate  servants  of  the  true  God 
had  raised ;  and  in  that  wall  was  a  small  chink,  by  widening  which,' 
he  discovered  a  passage  into  a  secret  chamber,  wliich  was  completely 
impervious  to  the  rays  of  the  smi,  but  which  was  found,  on  entering 
it,  lighted  up  by  a  profusion  of  brilliant  lamps.  The  sides  of  it 
were  covered  with  numerous  paintings  of  beasts  and  reptiles, — the 
favorite  deities  of  Egypt ;  and  with  their  eyes  intently  fixed  on  these 
decorations,  was  a  conclave  of  seventy  persons,  in  the  garb  of  priests, 
the  exact  number,  and  in  all  probability  the  individual  members,  of 
the  sanliedrim,  who  stood  in  the  attitude  of  adoration,  each  holding 
in  his  hand  a  golden  censer,  containing  all  the  costly  and  odoriferous 
materials  which  the  pomp  and  magnificence  of  the  Egyptian  ritual 
required.  There  was  every  form  of  creeping  things,  and  abomina- 
ble beasts,  and  all  the  idols  of  the  house  of  Israel  portrayed  round 
about.  Every  form  of  animal  life,  from  the  noblest  quadruped  to 
the  most  loathsome  reptile  that  spawned  in  Egypt,  received  a  share 
of  their  insane  homage;  and  the  most  extraordinary  feature  of 
the  scene  was,  that  the  individual  who  appeared  to  be  the  director 
of  these  foul  mysteries,  the  master  of  the  ceremonies,  was  Jaaza- 
niah,  a  descendant  of  that  zealous  scribe  who  had  gained  so  much 
renown  as  the  principal  adviser  of  the  good  king  Josiah,  and  whose 
family  had  for  generations  been  regarded  as  the  most  illustrious  for 
piety  in  the  land.  The  presence  of  a  scion  of  this  venerated  house 
in  such  a  den  of  impurity,  struck  the  prophet  as  an  electric  shock  ; 
and  showed,  better  than  all  the  other  painful  spectacles  discovered 
in  this  chamber,  to  what  a  fearful  extent  idolatry  had  inundated  the 
land.  But  the  prophet  was  directed  to  turn  yet  again,  and  he  would 
see  greater  abominations  that  they  did.  "  Then  he  brought  me  to 
the  door  of  the  gate  of  the  Lord's  house  which  was  toward  the  north ; 
and,  behold,  there  sat  women  weeping  for  Tammuz."  Verse  14. 
This,  the  principal  deity  of  the  Phenicians,  who  was  often  called  also 
by  that  people  Adoni,  that  is,  "  my  lord,"  became  afterward  famous  in 
the  Grecian  mythology  under  the  well-known  name  of  Adonis. 
The  untimely  death  of  this  hero-divinity  was  bewailed  in  an  annual 
festival  held  to  commemorate  the  event.  During  the  seven  days 
that  this  festival  lasted,  the  Phenicians  appeared  to  be  a  nation  of 
mourners ;  and  in  every  town  and  village  a  fictitious  representation 
of  Tammuz  was  got  up  for  the  occasion,  and  the  whole  population 
assembled  to  pour  forth  their  unbounded  sorrow.      Conspicuous 


384  THE  HEBREW  PEOPLE. 

among  the  crowd,  on  sucli  occasions,  a  band  of  mercenary  females 
directed  the  orgies ;  and,  in  conformity  with  an  ancient  custom  of 
bewailing  the  dead  at  anniversaries  at  the  doors  of  houses,  others 
took  their  station  at  the  gate,  with  their  faces  directed  northward, 
as  the  sun  was  said  to  have  been  in  that  quarter  of  the  heavens  when 
Tammuz  died.  These  violent  efforts  of  mourning  were  always  fol- 
lowed by  scenes  of  the  most  revolting  and  licentious  revelry,  which, 
though  not  mentioned,  are  manifestly  implied  among  the  greater 
abominations  which  degraded  this  other  group  of  idolaters. 

"  Besides  the  worship  of  Baal,  the  animal  adoration  of  Egjrpt,  and 
the  orgies  of  Tammuz,  there  was  another  form  of  superstition  still, 
which,  in  Jerusalem,  then  almost  wholly  given  to  idolatry,  had  its 
distinguished  patrons.  'Turn  thee  yet  again,'  said  his  celestial 
guide  to  the  prophet,  '  and  thou  shalt  see  greater  abominations  than 
these.'  Verse  15.  And  he  brought  him  '  unto  the  inner  court  of  the 
Lord's  house,  and,  behold,  at  the  door  of  the  temple  of  the  Lord, 
between  the  porch  and  the  altar,  were  about  five-and-twenty  men, 
with  their  backs  towards  the  temple  of  the  Lord,  and  their  faces  to- 
wards the  east ;  and  they  worshiped  the  sun  towards  the  east.'  Per- 
haps, of  all  the  varieties  of  superstition  which  had  crept  in  among 
the  Hebrews  in  that  period  of  general  decline,  none  displayed  such 
flagrant  dishonor  to  the  God  of  Israel  as  this  ;  for,  as  the  most  holy 
place  was  situated  at  the  west  end  of  the  sanctuary,  it  was  impos- 
sible for  these  twenty-five  men  to  pay  their  homage  to  the  rising 
sun  without  turning  their  backs  on  the  consecrated  place  of  the  Di- 
vine Presence ;  and,  accordingly,  this  fourth  circle  is  introduced 
last,  as  if  their  employment  formed  the  climax  of  abominations." — 
Kittd's  Cyclopcedia  of  Biblical  Literature,  vol.  i,  p.  409. 

Thus  we  see  the  fearful  extent  to  which  Judah  and  Jerusalem 
were  corrupted.  Idolatry  was  not  an  evil  occasionally  introduced 
by  a  wicked  king,  and  its  observance  enforced  upon  an  unwilling 
people.  On  the  contrary,  the  public  mind  had  become  alienated 
from  Jehovah ;  every  grade  of  society  was  affected ;  even  the  priest- 
hood and  the  appointed  ministers  of  the  temple  had  submitted  to 
this  insane  and  vile  pollution.  The  sanctuary  was  defiled;  and, 
while  the  propitiatory  remained,  and  the  glorious  shekinah  rested 
over  the  cherubim,  every  species  of  idolatry  had  been  introduced, 
every  portion  of  the  sacred  dwelling-place  of  Jehovah  had  been  dese- 
crated ;  and  the  hidden  pollutions  of  the  temple,  and  the  secret 
iniquities  of  priests  and  rulers,  were  more  gross,  revolting,  and 
abominable  than  were  ever  portrayed  upon  the  page  of  history,  and 
called  for  the  prescience  and  power  of  Jehovah  to  exhibit  them  to 
the  astonishment  of  man. 


THE  HEBREW  PEOPLE,  385 

As  this  evil  was  not  only  worse  in  its  character,  and,  at  the  same 
time,  more  general  in  its  influence,  than  any  other,  its  existence  and 
fatal  results  are  more  fully  detailed.  But  idolatry  was  not  the  only 
sin  of  Hebrew  society.  There  was  a  section  or  party  among  the 
people  who,  although  they  preferred  the  worship  of  Jehovah,  were 
not  sincerely  devoted  to  his  service ;  so  that  when  pious  princes  re- 
stored the  worship  of  the  sanctuary,  as  it  was  mainly  performed  and 
attended  by  time-serving  idolaters  and  disobedient,  unrighteous 
formalists,  the  most  sacred  services  were  not  acceptable  to  God. 
Hence  Isaiah  cries, — 

"To  what  purpose  is  the  multitude  of  your  sacrifices  unto  me?  saith  the  Lord: 
I  am  full  of  the  burnt-offerings  of  rams,  and  the  fat  of  fed  beasts ; 
And  I  delight  not  in  the  blood  of  buUocks,  or  of  lambs,  or  of  he-goats. 
Bring  no  more  vain  oblations  ; 
Incense  is  an  abomination  unto  me  ; 

The  new  moons  and  sabbaths,  the  calling  of  assemblies,  I  cannot  away  with ; 
It  is  iniquity,  even  the  solemn  meeting. 
Your  new  moons  and  your  appointed  feasts  my  soul  hateth : 
They  are  a  trouble  unto  me  : 
I  am  weary  to  bear  them."  Isa.  i,  11-14. 

Again : — 

"  He  that  killeth  an  ox  is  as  if  he  slew  a  man ; 
He  that  sacrificeth  a  lamb,  as  if  he  cut  off  a  dog's  neck ; 
He  that  offereth  an  oblation,  as  if  he  offered  swine's  blood ; 
He  that  burneth  incense,  as  if  he  blessed  an  idol."  Chap.  Ixvi,  3. 

And  just  as  the  cloud  of  Divine  wrath  was  bursting  over  the  de- 
voted city,  Jeremiah,  in  the  name  of  Jehovah,  and  expressing  the 
Divine  judgment,  declared, — 

"  To  what  purpose  cometh  there  to  me  incense  from  Sheba, 
And  the  sweet  cane  from  a  far  country  ? 
Your  burnt-offerings  are  not  acceptable, 
Nor  your  sacrifices  sweet  unto  me."  Jer.  vi,  20. 

With  idolatry  so  prevalent,  and  the  sacred  ordinances  of  Jehovah 
thus  rendered  of  none  effect,  we  need  not  be  surprised  at  the  general 
spread  of  vice  and  violence,  moral  and  social  ruin.  This  is  fully 
attested.  "  Your  hands  are  full  of  blood."  "  The  land  is  full  of 
adulterers  :  because  of  swearing  the  land  moumeth."  "  Mighty  to 
drink  wine,  men  of  strength  to  mingle  strong  drink."  "  Violence  is 
in  their  hands."  They  "  turn  aside  the  needy  from  judgment,"  and 
"  take  away  the  right  from  the  poor  of  my  people,  that  widows  may 
be  their  prey,  and  that  they  may  rob  the  fatherless."  Hence  the 
great  mass  of  society  became  corrupt,  and  all  the  ameliorating  influ- 
ence of  religion,  law,  and  government,  was  poisoned  at  the  foun- 
tain : — 

25 


386  THE  HEBREW  PEOPLE. 

"  A  wonderful  and  horrible  thing  is  committed  in  the  land ; 
The  prophets  prophesy  falsely, 
And  the  priests  bear  rule  by  their  means ; 
And  my  people  love  to  have  it  so."  Jer.  v,  30,  31. 

It  was  such  a  view  of  the  religious  condition  of  the  Hebrews  which 
induced  the  evangehcal  prophet  to  exclaim, — 

"  Tlie  whole  head  is  sick,  and  the  whole  heart  faint. 
From  the  sole  of  the  foot  even  unto  the  head  there  is  no  soundness  in  it ; 
But  wounds,  and  bruises,  and  putrefying  sores."  Isa.  i,  5,  6. 

This  religious  disorder,  this  predominance  of  sin,  produced  the 
ruin  of  the  Hebrew  state.  It  is  impertinent  to  refer  this  national 
destruction  to  the  rising  fortunes  of  Egypt,  or  to  the  martial  power 
of  Assyria :  faithful  to  God,  Jerusalem  would  have  withstood  the 
world ;  paralyzed  by  sin,  she  fell  prostrate  beneath  the  power  of  her 
enemies. 

As  a  direct  and  divinely  attested  revelation  of  the  ways  of  God, 
scarcely  any  part  of  holy  writ  is  fraught  with  more  important  teach- 
ing than  the  vision  of  Ezekiel,  (to  which  we  have  already  so  largely 
referred,)  especially  as  expository  of  the  expulsion  of  Jehovah  from 
his  chosen  sanctuary,  by  the  infidelity  and  iniquity  of  his  people. 
In  this  mystic  vision,  not  only  was  the  idolatry  of  Judah  revealed, 
but  its  fearful  consequences  were  fully  developed.  "VYhile  the  pro- 
phet looked,  behold,  the  glorious  shekinah  of  God,  which  had  so 
long  rested  between  the  cherubim  over  the  mercy-seat,  with  all 
these  sacred  types  of  redeeming  grace,  arose,  as  if  instinct  with  life, 
passed  tlnrough  the  sanctuary,  and  made  a  momentary  pause  on  the 
threshold  of  the  temple.  Ezek.  x,  4.  This  indication  that  Jehovah 
was  about  to  abandon  his  former  dwelling-place,  it  will  be  observed, 
took  place  simultaneously  with  the  command  to  execute  God's 
judgments  upon  the  devoted  city.  But  the  Divine  Glory  and  the 
cherubim  again  arose,  and,  removing  from  the  door,  hovered  awhile 
over  the  east  gate  of  the  temple,  and  then  rested  over  the  city.  Chap. 
X,  19 ;  xi,  22.  From  thence  the  Divine  Presence  removed  to  the 
Mount  of  Olives,  on  the  east  side  of  Jerusalem.  Chap,  xi,  23.  There 
a  scene  took  place  similar  to  that  which  was  repeated  on  the  same 
spot  in  the  days  of  the  incarnation.  There  it  was,  in  effect,  said, 
although  the  glorious  shekinah  was  not  then  embodied  in  human 
flesh,  "  I  would  have  gathered  thy  children  together,  and  ye  would 
not!  Behold,  your  house  is  left  unto  you  desolate."  Luke  xiii, 
34,  35. 

But,  it  may  be  asked,  "  Was  this  wickedness  universal  ?  Did  none 
of  the  elect  people  retain  their  fidelity  to  God  ?"  Yes.  This  alle- 
viating feature  in  their  desperate  case  is  prominently  put  forward ; 

25* 


THE   HEBREW   PEOPLE.  387 

and  the  manner  in  which  it  is  exhibited  contains  an  important  lesson 
to  the  Church  in  all  ages.  The  faithful  were  not  recognized  and 
spared,  on  account  of  the  name  they  sustained,  the  profession  which 
they  made,  or  because  of  any  claim  Avhich  they  set  up  ;  but  on  the 
higher  and  holier  ground,  that,  grieved  at  the  prevalence  of  sin, 
wounded  on  account  of  the  dishonor  put  upon  Jehovah,  they  sighed 
G«cZ  10 e/)i  over  the  spiritual  desolation  of  Israel.  Ezek.  ix,  4-6.  Thus 
was  Jehovah  expelled  from  his  own  sanctuary,  by  the  sins  of  his 
people  ;  and  by  this  means  total  ruin  Avas  brought  upon  the  Hebrew 
nation. 

This  fearful  catastrophe  having  destroyed  Jerusalem  and  the  tem- 
ple, and  carried  the  remnant  of  Israel  into  captivity,  we  have  now 
to  seek  the  Hebrew  Church  in  the  land  of  the  Chaldees,  and  to  in- 
quire into  the  religion  of  the  remnant  which  escaped  this  terrible 
destruction. 

Here  it  wiU  be  necessary  to  observe,  that  the  Hebrews  who  were 
preserved  must  not  be  supposed  to  have  been  of  the  same  character 
with  the  great  mass  of  the  people.  There  can  be  no  reasonable 
doubt,  that  the  most  religious  of  the  Hebrews  were  preserved  from 
destruction,  and  carried  into  captivity ;  while  the  wicked,  profane, 
and  idolatrous  met  their  death  in  the  sanguinary  war  which  preceded, 
and  terminated  in  the  still  more  sanguinary  sacking  of  Jerusalem. 
That  this  was  the  case,  may  be  inferred  from  the  general  principles 
of  the  theocracy;  it  cannot  be  supposed  that  the  ordinary  hazards 
of  war  would  be  allowed  to  operate,  when  Jehovah  was  carrying  out 
his  great  controversy  with  his  apostate  people.  It  is  probable, 
therefore,  that  in  the  first  deportations  of  Hebrews,  when  Daniel 
and  his  companions,  and,  afterward,  Ezekiel,  were  carried  away,  the 
more  pious  portion  of  the  people  were  providentially  selected ;  and 
the  circumstances  of  the  captives  at  Babylon  and  by  the  river  Che- 
bar,  give  comitenance  to  this  opinion.  But,  however  this  may  be, 
it  seems  certain  that,  in  the  great  convulsion  which  destroyed  Jeru- 
salem and  the  kingdom  of  Judah,  and  from  wliich  a  small  remnant 
were  transported  to  Babylon,  the  idolatrous  and  profane  part  of  the 
community  were  destroyed.  The  vision  of  Ezekiel  predictively  as- 
serts this.  "When  the  prophet  saw  the  divinely  appointed  prepa- 
ration for  the  ruin  of  this  devoted  city,  a  prominent  part  of  the 
arrangement  was  the  appointment  of  one  "  with  a  writer's  inkhorn 
by  his  side,"  who  was  commanded  to  go  through  Jerusalem,  and  to 
"  set  a  mark  upon  the  foreheads  of  the  men  "  who,  concerned  for  the 
honor  of  Jehovah,  lamented  the  prevalence  of  iniquity;  and  the 
ministers  of  destruction  were  specially  charged  not  to  come  "  near 
any  man  upon  whom  is  the  mark;"  while  all  the  others,  with  all 


388  THE  HEBREW  PEOPLE. 

their  families,  were  to  be  slain,  without  exception  and  without  pity. 
Ezek.  ix,  2-6.  The  same  careful  exemption  of  the  pious,  and  of 
them  alone,  in  this  fearful  destruction,  is  also  clearly  taught  by 
Ezekiel  in  another  part  of  his  prophecy ;  where  Jehovah  condescends 
to  explain  the  principles  upon  which  he  would  conduct  this  great 
conflict  with  his  rebellious  people.  "  When  the  land  sinneth  grie- 
vously," so  that  the  hand  of  God  shall  be  stretched  out  against  it, 
and  famine  or  noisome  beasts,  the  sword  or  pestilence,  be  employed 
to  inflict  the  merited  punishment,  then,  "  though  Noah,  Daniel,  and 
Job  "  were  in  it,  they  should  deliver  neither  sons  nor  daughters,  but 
they  only  should  be  delivered ;  so  that  individual  righteousness  would 
avail  for  the  personal  safety  of  the  righteous,  and  for  them  alone. 
(Chap,  xiv,  13-21.)  The  entire  scope  of  the  Scriptm^al  account, 
therefore,  goes  to  prove  that,  by  the  ruin  of  Judah  and  Jerusalem, 
the  great  body  of  Hebrew  idolaters  and  profane  sinners  were  destroy- 
ed, and  that  the  remnant  which  were  carried  into  captivity,  although, 
perhaps,  not  all  decidedly  religious,  were  generally  devoted  to  the 
worship  of  Jehovah,  and  had  some  disposition  to  obey  his  will. 

It  becomes,  then,  a  further  interesting  and  important  inquiry,  how 
far  the  religious  opinions  and  hopes  of  these  preserved  Hebrews 
were  affected  or  changed  by  this  national  ruin  and  its  consequences. 
It  would  seem,  from  a  superficial  glance  at  the  subject,  that  these 
events  would  be  likely  to  produce  a  serious  effect  upon  the  religious 
views  and  prospects  of  this  people ;  and  the  more  closely  the  history, 
religion,  and  peculiar  circumstances  of  the  Hebrews  are  studied,  the 
greater  is  the  probability  that  vast  and  extensive  benefits  will  be 
found  as  the  result. 

One  effect  of  the  fall  of  Jerusalem  and  of  the  throne  of  Judah 
was,  the  removal  of  much  error  and  unsound  confidence  from  the 
Hebrew  mind.  No  historical  fact  is  more  certain  than  that  this 
people  in  general,  and  specially  those  of  them  who  adhered  to  the 
worship  of  Jehovah,  regarded  Jerusalem  and  the  regal  line  of  David, 
not  only  as  under  the  special  protection  of  Jehovah,  but  as  identi- 
fied with  liis  promised  purposes  of  grace  and  mercy  towards  man- 
kind. All  the  predictions  relating  to  the  Messiah  not  only  seemed 
to  associate  his  coming  glory  with  the  existence  of  the  Hebrew  state, 
but  to  exhibit  Him  as  destined  to  succeed  to  the  throne  of  David. 
These  opinions  were  doubly  consecrated  in  the  judgment  and  ex- 
pectations of  the  people,  by  their  connection  with  the  temple.  This 
sacred  building,  which  God  had  so  visibly  and  gloriously  occupied, 
was  regarded  as  so  identified  with  the  accomplishment  of  the  Divine 
will,  as  so  essentially  connected  with  the  rehgion  of  Moses,  and, 
through  sacred  prophecy,  with  the  religious  hopes  of  the  world,  that 


THE  HEBREAV  PEOPLE.  389 

the  perpetuity  of  its  existence,  through  all  the  contingencies  of  na- 
tional convulsion,  and  the  varied  fortunes  of  war,  was  a  settled  doc- 
trine of  Hebrew  faith :  and,  therefore,  notwithstanding  the  preva- 
lence of  idolatry,  and  the  fearful  spread  of  iniquity,  the  throne  and 
the  sanctuary  were  regarded  as  the  palladium  of  Hebrew  nationality. 
Amid  the  gathering  clouds  of  disaster  and  defeat,  the  people  turned 
a  deaf  ear  to  the  warning  voice  of  prophecy,  and  set  at  defiance  the 
mightiest  enemies :  regarding  the  preservation  of  their  religious  and 
civil  polity  as  the  great  element  in  the  purposes  of  God,  they  clung 
to  what  they  called  the  hope  of  Israel,  and  exclaimed,  "  The  temple 
of  the  Lord,  The  temple  of  the  Lord,  The  temple  of  the  Lord  are 
these."  Jer.  vii,  4. 

But  the  fallacy  of  these  views  had  been  exposed.  Jerusalem  was 
destroyed,  the  glorious  temple  burned  with  fire,  the  royal  descend- 
ant of  David  lay  a  captive  in  a  Babylonish  dungeon.  All  the  vain 
confidence  of  the  Hebrews  in  the  impregnable  fortifications  of  Jeru- 
salem, and  the  invincible  sanctity  of  the  temple,  had  been  swept 
away.  The  prowess  and  polity  of  Judah  had,  to  every  practical 
purpose,  perished.  But,  while  this  terrible  ruin  confounded  vain 
confidence,  exposed  the  fallacy  of  erroneous  opinions,  and  destroyed 
the  whole  fabric  in  which  the  hope  of  Israel  was  enshrined,  was  this 
hope  itself  destroyed  ?  Most  assuredly  not.  Disaster  and  defeat, 
ruin  and  captivity,  with  all  their  frightful  results,  Avere  powerless 
against  the  principle  of  Hebrew  confidence.  Israel,  walking  through 
the  ruins  of  Zion,  surveying  the  ashes  of  the  sanctuary,  surrounded 
by  the  desolations  of  everything  great  and  noble  in  the  land  of  their 
fathers,  and  bearing  the  chains  of  captivity  to  the  land  of  the  Chal- 
dees,  still  felt  that  they  were  heirs  to  the  covenant  promise  of  Jeho- 
vah ;  knew,  beyond  the  approach  of  doubt,  that  the  most  glorious 
development  of  the  Divine  purpose  respecting  mankind  was  identi- 
fied with  the  destiny  of  their  race ;  and,  therefore,  although  con- 
founded at  the  magnitude  of  their  woes,  and  ignorant  of  the  manner 
in  which  their  present  state  and  prospects  cou.ld  be  reconciled  to 
their  faith  and  hope,  they  clung  "  to  the  sure  mercies  of  David,"  and 
eagerly  bent  their  united  mind  to  unravel  the  mystery  of  their  reli- 
gious condition.  The  ruin  of  the  Hebrew  nation  and  polity,  in  its 
religious  influence  upon  the  remnant  who  were  preserved,  went  to 
convict  them  of  great  and  numerous  errors  in  their  interpretation  of 
the  covenant  promises,  and  sent  them  to  Babylon  to  purify  the  na- 
tional faith,  and  reconstruct  their  hope  of  redemption  by  a  close  and 
constant  submission  to  the  revealed  truth  of  God. 

It  may  be  doubted  whether  the  representatives  of  the  house  of 
Jacob  had  ever  before  been  placed  in  circumstances  so  favorable  to 


390  THE  nEBREW  PEOPLE. 

the  attainment  of  clear,  comprehensive,  and  religious  views  of  their 
covenant  relation  to  Jehovah,  as  at  this  period  of  calamity  and  sor- 
row. Not  only  were  they,  as  a  whole,  more  serious,  pious,  and,  from 
the  force  of  circumstances,  more  generally  disposed  to  study  the 
great  subject  of  promised  redemption ; — for  Avhich  they  were  also 
much  better  prepared,  for  they  were  less  aifected  by  party  and  na- 
tional strife  and  violence ; — they  possessed,  also,  in  the  collected 
writings  of  the  prophets,  a  new  and  important  source  of  light,  which 
had  not  been  previously  available.  The  discourses  of  these  inspired 
men  had  been  heard,  by  their  fathers  and  themselves,  as  earnest 
dissuasives  from  idolatry  and  wickedness,  and  exhortations  to  obe- 
dience and  holiness.  But,  as  spoken  discourses,  they  would  not  be 
likely  to  present  to  the  mind  of  the  hearer  the  full  amount  of  truth 
which  they  contained,  respecting  the  person  and  work  of  the  Mes- 
siah, and  the  promised  redemption.  Tliis  must  always  be  regarded 
as  the  centre-point  of  revealed  religion.  As,  in  gospel  times,  those 
have  the  clearest  and  fullest  apprehension  of  the  grace  of  God  who 
have  obtained  the  most  distinct  and  perfect  knowledge  of  the  person, 
character,  mission,  and  offices  of  Christ;  so,  mider  the  preceding 
dispensation,  although  a  general  acquaintance  with  the  moral  and 
ceremonial  law,  as  enforced  and  explained  by  Moses,  might  afford 
much  information,  yet  the  genius  and  design  of  this  economy  could 
only  be  fully  realized  by  those  who  regarded  it  in  connection  with 
the  promised  Messiah.  Thus,  real  and  effective  religious  know- 
ledge, even  in  those  times,  depended  mainly  upon  a  just,  consistent, 
and  believing  apprehension  of  the  prophetic  revelations  concerning 
the  promised  Redeemer. 

It  becomes  necessary,  therefore,  to  ascertain  the  amount  of  infor- 
mation, which  the  Hebrews  possessed  respecting  the  Messiah,  at 
the  time  of  the  captivity.  The  increase  of  this  knowledge,  which 
could  only  be  given  by  direct  revelation,  was  communicated  gra- 
dually to  the  ancient  church.  In  addition  to  the  portion  of  revealed 
truth  which  the  patriarchs  possessed  on  this  important  subject,  it  is 
very  probable  that  increasing  light  was  cast  on  the  personality  and 
character  of  the  Messiah  by  the  prophecy  of  Jacob :  "  The  sceptre 
shall  not  depart  from  Judah,  nor  a  lawgiver  from  between  his  feet, 
until  Shiloh  come ;  and  unto  him  shall  the  gathering  of  the  people 
be."  Gen.  xlix,  10.  If  the  early  Hebrews  took  the  same  view  of 
this  text  as  was  afterward  entertained,  this  probability  would  amount 
to  certainty ;  for  Jonathan  Ben  Uzziel  renders  the  corresponding 
part  of  the  passage,  "  Until  the  time  when  King  Messiah  shall  come." 

It  is,  however,  certain  that  the  personahty  of  the  Saviour  is 
clearly  set  forth  in  several  Psalms,  which  were  witten  before  the 


THE  HEBREW  PEOPLE.  391 

death  of  Solomon.  (See  Psalms  ii,  xlv,  Ixxii,  and  ex.)  Yet  it  -was 
in  the  noon-day  of  prophetic  revelation  that  the  Messiah  was  fully 
placed  in  the  vision  of  the  people.  Isaiah  stands  pre-eminent  as 
the  annomicer  of  these  divine  communications.  Before  particular 
allusion  is  made  to  these,  it  may  be  remarked  that,  in  the  earlier 
revelations  relating  to  this  subject,  the  kingly  character  of  the  Mes- 
siah is  generally  prominent :  he  is  to  save  mankind  by  a  powerful 
arm,  to  gather  the  people  by  sovereign  strength.  Here,  however, 
we  find  him  exhibited  as  a  Prophet  and  a  Priest.  Another  import- 
ant element  of  these  revelations  is  the  clear  and  distinct  assertion 
of  the  sufferings  of  the  Messiah.  This  idea,  as  connected  with  the 
work  of  redemption,  appears  to  have  obtained  from  the  beginning ; 
but  the  son  of  Amoz  first  brings  it  out  as  an  important  doctrine  of 
Old  Testament  faith.  The  following  has  been  given  as  an  outline 
of  the  prophecies  contained  in  the  Book  of  Isaiah  respecting  the 
Messiah :  "  A  scion  of  David,  springing  from  his  family  after  it  has 
fallen  into  a  very  low  state,  but  being  also  of  Divine  nature,  shall,  at 
first  in  lowliness,  but  as  a  Prophet  filled  with  the  Spirit  of  God,  pro- 
claim the  Divine  doctrine,  develop  the  law  in  truth,  and  render  it 
the  animating  principle  of  national  life.  He  shall,  as  High  Priest, 
by  his  vicarious  suffering  and  his  death,  remove  the  guilt  of  his  na- 
tion, and  that  of  other  nations,  and  finally  rule  as  a  mighty  King, 
not  only  over  the  covenant  people,  but  over  all  nations  of  the  earth, 
who  will  subject  themselves  to  his  peaceful  sceptre,  not  by  violent 
compulsion,  but  induced  by  love  and  gratitude.  He  will  make  both 
the  moral  and  physical  consequences  of  sin  to  cease  ;  the  whole  earth 
shall  be  filled  with  the  knowledge  of  the  Lord ;  and  all  enmity,  ha- 
tred, and  destruction  shall  be  removed,  even  from  the  brute  creation. 
This  is  the  survey  of  the  Messianic  preaching  by  Isaiah ;  of  which 
he  constantly  renders  prominent  those  portions  which  were  most 
calculated  to  impress  the  people  under  the  then  existing  circum- 
stances. The  first  part  of  Isaiah  is  directed  to  the  Avhole  people ; 
consequently,  the  glory  of  the  jMessiah  is  here  dwelt  upon.  The 
fear  lest  the  kingdom  of  God  should  be  overwhelmed  by  the  power 
of  heathen  nations,  is  removed  by  pointing  out  the  glorious  King  to 
come,  who  would  elevate  the  now  despised,  and  apparently  mean, 
kingdom  of  God  above  all  the  kingdoms  of  this  Avorld.  In  the  second 
part,  which  is  more  particularly  addressed  to  the  kKXoyrj,  '  the  elect,^ 
than  to  the  whole  nation,  the  prophet  exhibits  the  Messiah  more  as 
a  Teacher  and  High  Priest.  The  prophet  here  preaches  righteous- 
ness through  the  blood  of  the  servant  of  God,  who  will  support  the 
weakness  of  sinners,  and  take  upon  himself  their  sorrows." — Heng- 
stenherg  in  Kittd's  Cyclopczdia,  vol.  ii,  p.  50. 


392  THE  HEBREW  PEOPLE, 

Besides  the  revelations  of  Isaiah,  several  of  the  minor  prophets 
had  communicated  important  information  respecting  the  promised 
Redeemer.  Hosea  has  not  given  us  many  passages  which  can  be 
selected  as  direct  predictions  of  the  Messiah.  As  a  learned  author 
has  observed,  reference  to  this  Divine  Person  "  lies  more  in  the  spi- 
rit of  this  prophet's  allusions,  than  in  the  letter.  Hosea's  Christ- 
ology  appears  written,  not  with  ink,  but  with  the  Spirit  of  the  living 
God,  on  the  fleshly  tables  of  his  heart."  The  future  conversion  of 
the  people,  their  glorious  privilege  in  becoming  sons  of  God,  and 
the  faithfulness  of  the  original  promise  to  Abraham,  that  the  number 
of  his  spiritual  seed  should  be  as  the  sand  of  the  sea,  are  among  the 
oracles  which  this  inspired  writer  placed  on  record,  to  be  accom- 
plished under  the  glorious  reign  of  the  Messiah. 

Joel,  also,  cast  light  upon  the  reign  of  grace,  and  wrote  a  glorious 
prediction  of  that  special  outpouring  of  the  Holy  Spirit  which  should 
distinguish  the  kingdom  of  Messiah.  Here  the  commencement  of 
the  gospel  dispensation  is  clearly  shown,  the  Divine  influence  which 
should  sustain  it  described,  and  its  extension  to  all  ages,  classes,  and 
nations  of  men  predictively  set  forth.  Joel  ii,  28-32. 

Micah  does  not  very  specially  refer,  in  a  direct  manner,  to  the 
spiritual  work  of  the  Messiah ;  yet  by  a  single  sentence,  of  most  re- 
markable import,  he  directed  the  attention  of  his  countrymen  to  the 
promised  Redeemer.  Micah  v,  2.  In  this  passage  he  declared  the 
Divinity  of  the  Saviour  by  asserting  his  Eternity.  He  exhibited  the 
kingly  dignity  of  the  Messiah  under  the  title  of  Ruler ;  and  he  at  the 
same  time  pointed  out  his  connection  with  the  lineage  of  David,  by 
fixing  on  Bethlehem  as  the  place  of  his  birth.  The  reference  of  this 
prophecy  to  the  Messiah  is  so  obvious,  that  proof  of  its  admitted  ap- 
plication is  scarcely  required.  That  proof,  however,  is  abundantly 
given  in  the  interview  of  the  magi  with  Herod,  on  the  occasion  of 
the  birth  of  Christ. 

All  these  inspired  revelations  were  now  in  the  hands  of  the  captive 
Hebrews.  (See  Appendix,  note  100.)  Here  they  had  a  series  of 
Divine  communications,  all  recognizing  the  validity  of  the  Mosaic  law, 
and,  indeed,  based  upon  it ;  all  divinely  attested  by  the  fulfillment  of 
numerous  predictions,  emanating  from  the  same  men,  making  a  part 
of  the  same  prophecies,  and  which  had  been  already  accomplished. 
Assyria  and  Egypt,  Babylon  and  Syria,  Tyre  and  Damascus,  Israel 
and  Judah,  had  all  been  the  objects  of  prophetic  declaration ;  and 
these  predictions  had  been  so  far  accomplished,  as,  in  the  most  in- 
contestable manner,  to  establish  the  Divine  authority  of  these  sacred 
writings. 

But  while  the  Hebrews  were  led,  by  the  pressure  of  their  calami- 


THE  HEBREAV^  PEOPLE.  393 

ties,  to  study  the  prophetic  revelations  of  Jehovah,  on  the  other  hand, 
their  subjugation  exposed  them  to  the  scorn  and  contempt  of  the 
Heathen.  According  to  the  prevalent  opinions  of  the  age,  the  con- 
quest of  one  nation  by  another  was  supposed  to  indicate  the  superior 
potency  of  the  deities  worshiped  by  the  victorious  people.  The  lan- 
guage of  Sennacherib  shows  that  this  sentiment  was  entertained  by 
the  enemies  of  the  Hebrew  nation ;  and  hence  the  capture  of  Jeru- 
salem was  in  all  probability  regarded  as  a  mighty  triumph  of  the  gods 
of  Babylon.  It  is  a  fact  worthy  of  observation,  that  the  prejudicial 
influence  of  this  notion  upon  Hebrew  piety  was  contemplated  and 
provided  for  in  the  revelations  of  inspired  prophecy.  In  that  lofty 
strain  of  sacred  song,  prescient  through  the  inspiration  of  the  Holy 
Spirit,  the  mind  of  the  prophet,  borne  along  under  Divine  influence, 
perceived  the  remote  events  of  history  as  if  present,  and  passing  im- 
mediately under  his  eye.  (See  Appendix,  note  101.)  In  this  man- 
ner Isaiah  not  only  asserts  the  matchless  power  of  Jehovah,  but  even 
exults  over  the  idol  gods  of  the  proud  nation  which  he  saw  as  having 
vanquished  and  desolated  Judea.  "Bel  boweth  down,  Nebo  stoop- 
eth ;"  and,  as  if  this  language  was  not  sufficiently  indicative  of  the 
impotence  of  these  objects  of  vain  adoration,  the  prophet  proceeds, 
in  language  breathing  the  most  contemptuous  defiance  and  derision, 
to  describe  these  superior  deities  of  Babylon  as  so  unable  to  save 
their  country  or  themselves,  that,  when  carried  away  into  captivity, 
"they  are  a  burden  to  the  weary  beast."  Isaiah  xlvi,  1.  Thus  did 
the  holy  seer  protest  against  the  pride  of  his  country's  foes,  by  de- 
nouncing defeat,  shame,  and  ruin  to  the  objects  of  their  vain  confi- 
dence and  worship. 

But  these  vivid  predictions  of  the  prophets  not  only  afforded  means 
for  showing  the  folly  of  idolatry,  and  the  vanity  of  those  idols  in  which 
Babylon  proudly  trusted;  they  had  a  still  more  important  bearing 
upon  the  faith  and  hope  of  Israel.  As  an  illustration  of  this,  we  may 
refer  to  the  latter  part  of  Isaiah's  sixth  chapter.  Here  the  religious 
obduracy  of  Israel,  arising  out  of  neglected  means  of  grace,  and  a 
determined  perseverance  in  sin,  notwithstanding  long- continued  Di- 
vine interposition,  is  explicitly  set  forth.  Verses  9,  10.  From  this 
appalling  vision  Isaiah  turned  to  God,  and  anxiously  inquired  how 
long  this  awful  desolation  was  to  continue.  The  first  part  of  the  an- 
swer which  he  received  (verses  11, 12)  shed  increasing  darkness  on 
the  prospect.  He  was  told  that  this  visitation  would  continue  until 
it  had  produced  entire  national  ruin,  "  until  the  cities  be  wasted  with- 
out inhabitant,  and  the  houses  without  man,  and  the  land  be  utterly 
desolate,"  &c.  But  the  prophet's  ken  went  beyond  all  this :  he  not 
only  saw  the  ruin  of  his  land,  but  also  clearly  perceived  in  the  dis- 


394  THE   HEBREW   PEOPLE. 

tance  an  assurance  of  future  revival  and  recovery ;  and,  seeing  this, 
his  faith  does  not  falter ;  he  fills  up  the  picture,  and  places  it  on  re- 
cord for  the  comfort  of  his  countrymen  in  their  afihction,  and  for  the 
permanent  instruction  of  all  future  ages.  The  captive  Hebrews  there- 
fore saw,  even  in  their  heaviest  calamities,  a  prospect  of  future  de- 
liverance and  exaltation.  They  saw,  in  intimate  connection  with  the 
prophecies  that  had  been  accomplished  in  their  humiliation  and  cap- 
tivity, explicit  predictions,  which  assured  them  that  this  band  of  ex- 
iles was  a  holy  seed  from  which  the  Hebrews  should  again  rise  into 
a  nation ;  and,  what  was  of  still  greater  importance,  that  the  purpose 
of  God  should  yet  be  accomplished,,  and,  consequently,  that  the  house 
of  Jacob  should  yet  fulfill  its  glorious  destiny,  in  contributing  to  the 
blessing  of  all  the  nations  of  the  earth. 

But  the  Hebrew  captives  were  not  only  aided,  by  the  immense  ex- 
tent and  peculiar  explicitness  of  preceding  revelations,  to  study  the 
true  nature  of  their  covenant  relation  to  Jehovah,  and  acquire  just 
views  of  the  great  economy  of  grace;  their  inquiries  were  further 
directed  by  continued  prophetic  assistance,  and  Divine  interposition. 
Blessed  as  the  house  of  Jacob  had  been  with  special  revelation 
throughout  their  national  history,  it  may  be  questioned  whether  they 
were  ever  so  richly  visited  with  extraordinary  means  as  in  this  sea- 
son of  calamity  and  sorrow.  It  will  be  necessary  to  review  these, 
as  nearly  as  possible,  in  the  order  and  under  the  aspects  in  which 
they  presented  themselves  to  the  captive  Hebrews. 

The  inspired  discourses  of  Jeremiah  may  first  be  mentioned. 
This  prophet  not  only  shared  all  the  dangers  and  soitows  arising 
out  of  the  political  convulsions  and  sanguinary  wars  which  led  to 
the  destruction  of  Jerusalem,  and  throughout  all  constantly  commu- 
nicated the  Divine  will  to  the  people ;  he,  with  equal  ardor  and  zeal, 
continued  to  aiFord  the  captive  remnant  prophetic  guidance  and 
information.  As  great  numbers  of  Jews  had  been  located  in  Baby- 
lonia before  the  total  ruin  of  the  kingdom  of  Judah,  so  these  duties 
of  warning  the  people  at  home,  and  directing  the  captives  abroad, 
were  performed  simultaneously  by  this  man  of  God.  And  while, 
for  the  benefit  of  those  Hebrews  who  were  thus  early  carried  to  the 
land  of  the  Chaldees,  Ezekiel  is  taken  in  spirit  to  Jerusalem,  and 
shown  the  impending  doom  of  the  holy  city,  Jeremiah,  living  in  the 
midst  of  Jewish  apostasy,  is  commissioned  to  write  lessons  of  in- 
struction to  the  children  of  the  captivity.  His  first  effort  is  to  per- 
suade them  that,  in  centring  their  national  and  religious  hope  in  the 
preservation  of  Jerusalem,  they  gi-eatly  err.  He,  on  the  contrary, 
by  a  striking  parable,  assures  them  that  the  king,  the  court,  the  city, 
and  its  wicked  inhabitants,  are  doomed  to  total  ruin ;  that  the  living 


THE  HEBKEW  PEOPLE.  395 

germ  of  Hebrew  nationality  and  religion  is  with  the  captives  in 
Babylonia.  Jer.  iv.  This  lesson  is  further  enforced,  and  they  are 
warned  against  the  vain  hopes,  which  false  prophets  and  diviners 
encouraged,  of  their  speedy  restoration,  by  the  explicit  assurance 
that  the  term  of  their  captivity  should  be  seventy  years.  Chap,  xxix. 
The  prophet  is  commissioned  still  further  to  show  the  certainty  of 
Israel's  restoration,  and  the  glorious  revival  of  religion  which  should 
follow  that  wonderful  event.  Chap,  xxx,  xxxi.  Another  most  re- 
markable portion  of  this  series  of  prophecy  denounces  the  approach- 
ing ruin  of  Babylon,  intermixed  and  contrasted  with  predictions 
concerning  the  redemption  of  Israel  and  Judah,  who  were  not,  like 
their  predecessors,  to  be  finally  extirpated,  but  to  survive,  and,  upon 
their  repentance,  to  be  pardoned  and  restored.  It  is  scarcely  possi- 
ble to  over-estimate  the  magnitude  of  these  Divine  communications. 
Here,  while  Jerusalem  yet  exists  as  the  capital  of  Judah,  and  Zede- 
kiah  sits  on  the  throne  of  David, — when  Babylon  triumphs  in  all 
the  plenitude  of  her  power,  and  is  proceeding  in  her  resistless  career 
of  conquest, — the  prescience  of  Jehovah,  assuming  the  coming  ruin 
of  the  Hebrew  city  and  kingdom  as  accomplished,  declares  the  total 
destruction  of  their  tyrant  conquerors,  and  asserts  the  irrevocable 
perdition  to  which  the  glory  of  the  Chaldees  was  doomed.  This  is 
not  declared  in  terms,  but  shown  by  a  significant  sign.  The  mes- 
senger sent  by  the  prophet  to  read  this  communication  to  the  cap- 
tive Hebrews  was  told,  after  having  so  done,  to  bind  a  stone  to  the 
book,  and  to  cast  it  into  the  river  Euphrates,  as  an  emblem  of  the 
perpetual  ruin  that  should  come  upon  Babylon.  When  these  predic- 
tions had  been  attested  by  the  consummated  ruin  of  the  Hebrew 
state,  the  captive  sons  of  Israel  must  have  pondered  over  these 
prophecies  with  deep  and  anxious  thought,  seeing  that  they  involved  ' 
the  civil  and  religious  destinies  of  the  house  of  Jacob.  And  they 
would  find  here  not  only  positive  promises  of  national  recovery,  but 
equally  explicit  declarations  of  the  final  redemption  of  Israel  and  of 
the  world,  by  the  accomplishment  of  God's  great  purposes  of  grace 
in  the  incarnation  and  kingdom  of  the  Messiah.  Chap,  xxxi,  31-36. 

While  Jeremiah  was  thus  occupied  amid  the  convulsions  of  the 
dissolving  monarchy,  and  the  tottering  of  the  doomed  city,  in 
guiding  the  faith  and  strengthening  the  hope  of  the  captive  He- 
brews, Ezekiel,  who  was  located  among  them  on  the  banks  of  the 
river  Chebar,  was  under  the  same  inspiration,  carrying  out  the 
same  object.  After  having,  in  the  most  marvelous  manner,  an- 
nounced the  beginning  of  the  siege  of  Jerusalem  on  the  very  day 
that  it  took  place,  and  predicted  the  conquest  and  destruction  of  the 
city,  the  deportation  of  its  surviving  inhabitants,  the  flight  and  cap« 


396  THE  HEBREW  PEOPLE. 

tui-e  of  Zedekiah,  and  that  he  should  not  be  slain,  but  be  carried  to 
Babylon,  although  he  should  not  see  it, — prophecies  which  were  all 
literally  accomplished,  this  sacred  seer  declared  the  restoration  of 
the  Hebrew  people.  Ezek.  xxxvi,  xxxvii.  In  these  predictions  we 
may  particularly  observe  the  total  ruin  of  the  HebrcAV  nation  which 
is  exliibited.  The  political  condition  of  the  seed  of  Jacob  is  sym- 
bolized by  dry  bones  in  the  valley.  No  image  could  more  clearly 
show  that  death  had  certainly  taken  place,  and  produced  all  its  fatal 
results.  The  Hebrew  state  was  not  reduced  to  weakness ;  it  was 
totally  subverted.  It  had  not  only  lost  its  independence ;  a  skeleton 
of  its  national  institutions  had  not  been  preserved.  The  capital 
was  burned  with  fire,  the  king  lay  in  a  dungeon,  the  people  were 
scattered  in  isolated  families  over  the  land  of  their  conquerors. 
This  entire  national  destruction  was  thus  insisted  on,  to  show  that 
preceding  prophecies  had  been  accomplished,  and  to  prevent  the 
people  from  regarding  the  national  resuscitation  as  their  own  act. 
The  restoration  is  then  predicted  as  a  special  result  of  Divine  inter- 
position. The  purpose  of  God  is  declared, — the  ministration  of 
prophecy  the  means,  the  power  of  the  Spirit  of  God  the  efficient 
cause.  Then,  under  the  figure  of  the  two  sticks,  the  union  of  Judah 
and  Israel  is  set  forth,  and  the  return  of  a  remnant  of  all  the  tribes 
predicted.  And,  lastly,  all  this  is  associated  with  the  spiritual 
redemption  of  Israel,  and  the  glorious  consummation  of  the  "  cove- 
nant of  peace."  Ezek.  xx.xvii,  15-28. 

While  the  captive  Hebrews  were  recovering  from  the  shock  which 
their  national  ruin  had  inflicted,  and  were  studying  their  religious 
hopes  and  future  destiny  in  the  collected  writings  of  the  prophets, 
their  faith  was  subjected  to  a  very  severe  trial,  from  which,  however, 
they  were  delivered  by  a  most  gracious  and  effective  interposition. 
The  case  of  king  Nebuchadnezzar's  golden  image,  with  the  terrible 
punishment  and  miraculous  deliverance  of  three  noble  young  He- 
brews, was  narrated  in  the  last  chapter.  But  the  important  question 
which  commentators  have  scarcely  touched,  and  which  historians 
generally  leave  unexplained,  namely,  the  precise  object  of  the  king, 
and  the  religious  effect  of  this  incident  upon  the  Hebrews,  was  re- 
served for  this  place,  as  the  most  appropriate  for  its  discussion. 
(See  Appendix,  note  102.)  A  careful  consideration  of  the  whole 
subject  has  made  it  sufficiently  evident  that  the  king  of  Babylon, 
having  succeeded  in  all  his  wars,  and  established  his  empire  over 
all  western  Asia  and  Egypt,  was  induced,  by  the  pride  of  his  heart 
and  insatiable  ambition,  to  ascribe  to  himself  Divine  honor.  In 
doing  this,  he  did  not  put  himself  into  the  common  category  of 
Heathen  divinities ;  but,  finding  in  his  own  and  every  other  ancient 


TUE  IIEDKEW  PEOPLE.  397 

nation  traditions  of  a  promised  Divinity,  who  was  to  be  born  into 
the  world,  and  Avlio,  by  establishing  a  kingdom,  and  bringing  all 
mankind  under  his  government,  should  save  them  from  the  power 
of  evil,  and  introduce  universal  happiness  among  men ;  he  ascribed 
this  honor  to  himself,  and  claimed  to  be  this  great  predicted  ONE, 
with  the  universality  of  whose  sovereign  power  the  hope  of  the  world 
was  identified.  For  the  purpose  of  carrying  out  this  profane  design, 
the  golden  image  was  made ;  and  as  it  was  important  that  all  persons 
intrusted  with  power  and  authority  throughout  the  empire  should 
recognize  the  king  in  this  divine  character,  and  thus  not  only 
pay  him  political  obedience,  but  also  give  him  a  solemn  pledge  of 
religious  fealty,  they  were  all  specially  summoned  from  the  capital 
and  the  provinces  to  the  plain  of  Dura,  for  this  express  purpose. 

It  is  easy  to  see  the  effect  of  all  this  upon  the  grand  principle  of 
the  Hebrew  religion.  From  the  days  of  their  father  Abraham,  his 
seed  had  looked  forward  to  the  advent  of  the  promised  Redeemer, 
as  the  great  hope  of  their  family  and  of  the  world.  Every  additional 
ray  of  light  which  inspired  prophets  had  communicated  gave  in- 
creasing power  to  this  faith,  and  intensity  to  this  hope.  Even  the 
ruin  of  the  Hebrew  kingdoms,  by  calling  off  the  trust  of  Israel  from 
visible  and  external  means,  led  them  the  more  deeply  to  cherish  the 
great  predictive  promise  of  revelation,  and  to  place  their  undivided 
confidence  in  its  certain  accomplishment.  In  this  expectation  the 
Hebrews  were  strengthened  by  the  traditions  of  every  Heathen  peo- 
ple. Everywhere  they  saw  evidences  that  the  primitive  promise 
was  divine.  Yet  none  but  themselves  had  explicit  and  authenti- 
cated information  respecting  the  character  of  this  promised  Re- 
deemer, and  of  the  kingdom  which  he  should  establish  in  the  world. 
To  the  Hebrews,  therefore,  this  profane  assumption  of  Nebuchad- 
nezzar would  be  the  most  violent  aggression  ever  made  upon  the 
prime  article  of  their  faith.  They  saw  that,  if  this  meeting  of  all 
the  dignitaries  of  the  empire  took  place,  and  this  golden  image  of  the 
king,  in  the  character  of  the  promised  seed  of  the  woman,  (and 
therefore  as  a  Divine  and  universal  sovereign,)  was  thus  recognized 
and  worshiped,  although  the  judgment  of  a  few  pious  Jews  might 
object  and  protest  against  this  profane  arrogance,  the  united  intel- 
lect and  influence  of  the  most  important  nations  of  the  world  would 
regard  the  promise  of  a  Divine  King  as  fulfilled  in  the  sovereign  of 
Babylon ;  a  result  which  would  be  fatal  to  the  expectation  of  a  Mes- 
siah, and  therefore  extensively  prejudicial  to  the  cause  of  truth  and 
righteousness. 

But  while  Nebuchadnezzar  indulged  in  the  most  enormous  ex- 
penditure, and  employed  his  utmost  policy  and  power  to  effect  his 


39S  THE  HEBREW  PEOPLE. 

object,  it  was  most  signally  defeated  by  tbe  special  interposition  of 
God.  Three  young  Hebrews,  having  been  appointed  to  important 
offices  in  the  government  of  the  province  of  Babylon,  were,  in  conse- 
quence, summoned  amongst  the  official  dignitaries  of  the  empire  to 
take  a  part  in  this  gorgeous  ceremonial.  They  nobly  refused  the 
required  adoration,  and  were,  in  consequence,  cast  into  "  the  burning 
fiery  furnace."  This  daring  resistance  and  severe  punishment  fixed 
the  attention  of  the  king,  the  court,  and  all  the  assembled  mass  of 
intellect,  authority,  and  power,  upon  the  fate  of  these  Hebrews. 
And  here  an  event  took  place  which  changed  the  aspect  of  the  en- 
tire proceeding.  Watching  the  interior  of  the  furnace,  the  king  saw 
these  young  men  Avalking  unhurt  in  the  midst  of  the  fire.  This 
miraculous  preservation  would  in  itself  have  been  a  terrible  con- 
demnation of  the  pride,  impiety,  and  cruelty  of  the  king,  and  a  glo- 
rious vindication  of  the  Hebrew  faith.  But  the  monarch  saw  more 
than  this :  he  saw  in  the  flaming  furnace  a  fourth  person,  who  was, 
through  an  irresistible  impulse  on  the  conscience  of  the  arrogant 
tyrant,  declared  by  himself  to  be  the  very  Son  op  God,  whose  dig- 
nity and  glory  he  had  so  vainly  attempted  to  ascribe  to  himself. 
The  result  was  decisive.  Impelled  by  Almighty  Power,  he  pro- 
ceeded to  close  this  eventful  di*ama.  The  three  martyrs  are  deliv- 
ered, their  faith  vindicated  and  honored  by  an  imperial  decree,  and 
the  assembled  multitude  dismissed  to  their  respective  homes,  under 
a  deep  conviction  that  the  pretension  of  the  king  was  as  vain  as  it 
was  impious,  and  that  the  promise  of  a  Divine  Redeemer  was  miracu- 
lously attested  as  pertaining  solely  to  the  Hebrew  people.  The  cardi- 
nal doctrine  of  revealed  truth  was  thus  fully  vindicated,  and  the 
faith  and  hope  of  Israel  established,  by  this  glorious  manifestation 
of  the  Son  of  God.  How  far  the  full  bearing  of  this  miracle  was  ap- 
prehended by  the  Heathen  princes  of  the  Babylonish  empire,  we 
cannot  decide ;  but  its  effect  upon  the  Hebrew  mind  must  have  been 
most  important.  They  could  not  fail  to  perceive  that,  although 
chastised  for  their  iniquities,  and  groaning  in  a  strange  land  under 
the  rod  of  the  oppressor,  God  had  not  forgotten  his  covenant,  but 
continued  to  watch  over  them  Avith  a  view  to  their  ultimate  deliver- 
ance ;  that,  although  suffering  in  the  fiery  furnace  of  affliction,  their 
Redeemer  had  identified  his  own  honor  with  the  safety  of  his  peo- 
ple, and  would  come  down  and  walk  with  them  in  the  fire  to  sustain 
the  cause  of  his  truth,  and  prepare  the  way  for  the  introduction  of 
his  kingdom. 

The  faith  of  the  captive  Hebrews  was  still  further  aided  by  the 
extensive  prophetic  revelations  given  through  Daniel,  respecting  the 
several  great  empires  which  were  destined  to  succeed  each  other 


THE  HEBREW  PEOPLE.  399 

from  that  time,  until  the  kingdom  of  Messiah  should  be  established 
in  the  earth. 

The  first  of  these  remarkable  communications  was  given  as  an  inter- 
pretation of  a  dream,  by  which  the  king  had  been  much  excited  and 
alarmed.  Here,  under  the  figure  of  a  huge  image,  composed  of  differ- 
ent metals,  four  great  empires  are  predicted  to  succeed  each  other. 
The  first  of  these  is  distinctly  stated  to  be  the  Babylonian  kingdom,  as 
established  by  Nebuchadnezzar.  The  different  qualities  and  powers 
by  which  these  successive  governments  should  be  distinguished  are 
briefly  but  clearly  shown.  And,  what  is  of  prime  importance  in 
the  case,  the  kingdom  which  the  God  of  heaven  had  promised  to  set 
up  among  men  was  to  be  raised  under  the  fom'th  of  these  successive 
great  monarchies.  Dan.  ii.  Our  limits  forbid  a  detailed  exposition 
of  the  importance  of  this  prophecy ;  but  it  will  be  seen,  by  every 
serious  inquirer  after  truth,  that  this  single  chapter  sheds  a  flood  of 
light  upon  the  absorbing  subject  of  the  Divine  government  of  this 
world.  It  shows,  that,  however  mighty  the  power  of  kings,  or  glo- 
rious the  dignity  of  empires,  they  are  all  the  gift  of  God,  the  de- 
velopments of  his  will ;  that  they  have  their  being  only  by  his  fiat. 
These  prophecies  show  that  all  the  arrangements  of  temporal  sove- 
reignty exist  in  subserviency  to  the  kingdom  of  God ;  that  the  reign 
of  Messiah  is  the  crowning  act  in  the  destiny  of  this  world.  This 
portion  of  holy  writ  rebukes,  with  infinite  power,  the  rebellious  in- 
tellect and  prostituted  learning  which  teaches,  that  the  career  of  the 
Hebrews  derives  its  character  and  course  from  the  varying  influences 
of  the  great  nations  with  which  they  successively  came  into  contact. 
Here  the  truth  is  apparent,  that  the  most  high  God  doeth  what  he 
will  among  the  nations  of  mankind. 

With  these  revelations  of  providence,  these  expositions  of  the 
purposes  of  grace,  these  explanations  of  the  covenant  which  Jehovah 
had  made  with  Abraham,  and  successively  confirmed  to  Isaac,  Jacob, 
and  David,  the  Hebrews  spent  nearly  fifty  years  of  their  captivity. 
At  the  close  of  this  period,  as  the  term  of  their  deliverance  drew 
nigh,  and  a  new  race  of  men  had  risen  up  to  form  the  great  body  of 
the  Hebrew  people,  the  substance  of  the  prophecy  of  the  four  great 
empires  is  repeated  in  another  form  to  the  mind  of  the  same  pro- 
phet, in  his  vision  of  four  large  beasts  arising  out  of  the  sea.  Chap.  vii. 
This  figurative  prediction  was,  like  the  former,  divinely  explained, 
and  thus  shoAvn  to  be  identical  with  the  four  sections  of  the  image ; 
the  ten  horns  of  the  fourth  beast  being,  like  the  ten  toes  of  the  image, 
intended  to  exhibit  the  ten  kingdoms  into  which  the  last  great 
monarchy  should  be  divided.  And  this  prophecy,  like  the  former, 
also  gives  the  greatest  prominence  to  the  kingdom  of  Messiah. 


400  THE  HEBREW  PEOPLE. 

Again :  Daniel  was  favored  with  another  revelation,  which  fore- 
told by  name  the  conquest  of  the  Medo-Persian  empire  by  the 
Greeks,  (see  Appendix,  note  103,)  and  the  persecution  Avhich  the 
people  of  God  should  suiFer  from  a  sovereign  of  this  race.  Chap.  viii. 

But  all  those  communications  were  surpassed  by  yet  more  ample 
and  splendid  revelations,  which  were  made  to  the  mind  of  Daniel ; 
by  which  the  darkness  of  the  future  was  removed,  and  the  prophet 
taught  how  and  when  God's  benign  purposes  of  providence  and  re- 
demption should  be  fully  carried  into  effect.  This  man  of  God  was 
now  far  advanced  in  life ;  he  had  seen  many  of  his  own  predictions 
accomplished ;  and,  knowing  from  the  prophecies  of  Jeremiah  that 
the  captivity  was  to  terminate  at  the  expiration  of  seventy  years,  he 
fasted  and  prayed,  earnestly  entreating  the  Lord  to  pity  and  to  par- 
don the  remnant  of  his  people,  and  to  accomplish  in  them  the  pur- 
poses of  his  grace.  Whilst  he  thus  prayed,  an  angel  was  sent  from 
heaven  to  assure  the  prophet  that  all  this  should  certainly  be  done, 
and  to  give  him  ample  information  respecting  the  time  and  manner 
of  its  accomplishment. 

This  illustrious  prophecy  consists  of  two  parts,  the  first  bearing 
upon  the  history,  the  second  referring  exclusively  to  the  religion,  of 
the  Hebrews  and  the  world.  Both  are  very  important.  By  the 
first,  the  prophet  was  assured  that  the  predicted  restoration  of  his 
people  to  their  own  land  should  certainly  take  place.  This  is  not 
directly  asserted,  but  rather  assumed.  The  time  of  "the  going 
forth  of  the  commandment  to  restore  and  to  build  Jerusalem"  is  the 
chronological  foundation  of  the  whole  prophecy ;  this  is  the  point 
from  whence  the  computation  begins.  It  is  then  positively  stated, 
that  the  city  and  the  walls  "  shall  be  built  again,"  although  in  times 
of  trouble  and  difficulty.  And,  further,  it  is  plainly  declared,  that  in 
seventy  weeks  of  years,  or  four  hundred  and  ninety  years  from  the 
issuing  of  this  edict  to  rebuild  Jerusalem,  Messiah,  the  anointed 
Prince,  should  appear.  (See  Appendix,  note  104.)  Taken  in  con- 
nection with  preceding  revelations,  this  information  is  sufficient  to 
define  the  expectation  which  then  existed  in  the  Hebrew  mind. 
Here  every  uncertainty  as  to  the  fact  of  the  Redeemer's  coming  is 
removed ;  the  intervening  period  is  measured ;  the  giving  of  the 
commandment,  the  building  of  the  street  and  the  wall  in  a  season  of 
trouble,  are  well-defined  links  in  the  chain :  so  that,  whatever  doubt 
might  yet  rest  upon  important  and  interesting  circumstances  con- 
nected with  this  great  subject,  the  certainty  of  the  Messiah's  coming, 
and  the  chronology  of  that  event,  were  here  settled ;  and  the  captive 
Hebrews  were  not  only  encouraged  to  anticipate  their  early  return 
to  Jerusalem,  but  to  see,  at  a  given  distance  from  that  time,  the  ap- 


THE   HEBREW   PEOPLE.  401 

pearing  of  Him  who  was  at  once  tlie  end  of  their  history  and  the 
object  of  their  faith. 

But  this  glorious  revelation  not  only  removed  all  doubt  from  the 
cardinal  point  of  Hebrew  faith,  by  asserting  the  precise  time  of  the 
Messiah's  advent ;  it  did  more ;  it  cast  a  flood  of  light  upon  the 
great  object  of  his  coming,  and  clearly  revealed  the  immediate  re- 
sults of  his  mission.  This  information  is  given  in  six  particulars. 
1.  "  To  finish  the  transgression.'"  The  word  here  rendered  "  finish," 
signifies,  "  to  cancel,  to  annihilate;"  destroying  or  removing  the 
effects  of  anytliing.  "  Transgression "  is  in  the  singular  number, 
and  the  reference  appears  to  be  to  the  first,  the  original  transgres- 
sion. This  clause,  therefore,  exhibits  the  Messiah  as  redeeming 
mankind  from  the  penal  consequences  of  Adam's  sin ;  showing,  that 
as,  from  "  the  transgression"  of  the  first  man,  a  flood  of  evil  over- 
spread the  world,  so  the  Messiah  should  open  o,  fountain  of  life, 
which  would  flow  as  wide,  and  possess  a  power  to  heal  all  this  evil. 
These  words,  therefore,  briefly  enunciate  the  general  influence  of  the 
Messiah's  work,  which  is  so  clearly  explained  at  large  by  the  apostle 
Paul.  Rom.  v,  12-21.  2.  "  To  make  an  end  of  sins."  Here  the 
religious  character  of  Messiah's  mission  is  unequivocally  declared. 
Sin,  in  all  its  wide  extent  and  varied  forms,  is  the  enemy  which  He 
assails.  It  was  the  great  object  of  his  coming,  without  any  compro- 
mise, to  make  an  end  of  all  sins,  to  teach  the  duty,  and  impart  the 
power,  of  rendering  an  acceptable  obedience  to  the  law  of  God. 
3.  "  To  make  reconciliation  for  iniquity."  The  word  here  ren- 
dered "reconciliation,"  is  generally  translated  "  atonement."  It  is, 
in  fact,  the  term  which  is  used  to  signify  the  expiatory  effect  of  the 
blood  of  sacrifice  under  the  law.  The  devout  Hebrew  could,  there- 
fore, scarcely  mistake  its  meaning ;  and  to  his  mind  this  prophetic 
revelation  would  distinctly  assert,  that  the  Messiah  should  offer  unto 
God  a  perfect  atonement,  available  for  all  iniquity.  4.  "  To  bring 
in  everlasting  righteousness."  By  this  clause  the  real,  inward, 
and,  consequently,  perpetual  righteousness  of  the  gospel  appears  to 
be  described.  It  asserts,  that  the  character  of  Messiah's  kingdom 
shall  not  be  conventional  or  ceremonial  righteousness,  but  a  real 
conformity  to  the  mind  and  will  of  God ;  and  that,  hence,  it  shall 
never  give  place  to  any  other  manifestation  of  grace,  it  being  the 
actual  accomplishment  of  God's  designs  of  mercy  respecting  man. 
5.  "  To  seal  up  the  vision  and  prophecy."  This  may  either  mean, 
to  finish,  to  complete  the  canon  of  revelation ;  or,  as  seems  more 
probable,  to  give  Divine  attestation  to  the  predictions  which  had 
been  given  respecting  the  person  and  work  of  the  Messiah.  In  this 
sense  the  word  is  frequently  used  by  sacred  writers.  (See  Jer.  xxxii, 

26 

m 


402  THE   HEBREW  PEOPLE. 

10  ;  Esther  viii,  8, 10 ;  Nch.  ix,  38.)  And  no  attestation  could  have 
been  given  to  prophecy  more  glorious  or  complete,  than  their  perfect 
fulfillment  in  the  person,  character,  and  work  of  Christ.  6.  "  To 
anoint  the  Most  Holy."  This  is  perhaps  the  most  remarkable 
clause  in  this  wonderful  prophecy.  The  holy  of  holies,  where  Jeho- 
vah dwelt  between  the  cherubim,  and  accepted  the  blood  of  sacrifice, 
as  it  was  sprinkled  on  the  propitiatory  below,  as  an  atonement  for 
the  sins  of  the  people,  was  the  centre  of  Hebrew  religion.  This 
was,  indeed,  the  dwelling-place  of  their  covenant  God ;  and  to  the 
restoration  of  this  holy  place  the  ardent  desire  and  earnest  hopes  of 
Daniel  and  his  devout  associates  were  directed.  But  these  things 
were  "  figures  of  things  in  the  heavens."  They  symbolized  the  work 
and  atonement  of  Christ,  and  shadowed  forth  the  high  privileges 
which  Messiah  should  prociu-e  for  the  faithful.  What,  then,  does 
this  language  of  the  prophet  import  ?  Its  force  and  meaning  are 
lost  in  the  translation.  In  the  following  verse  Ave  read,  "  Messiah 
the  Prince ;"  and  this  phrase  conveys  to  the  mind  much  more  force 
and  meaning  than  would  have  been  realized  if  the  terms  were  trans- 
lated, "the  Anointed  the  Prince."  By  the  term  "Messiah"  we 
understand,  not  simply  one  who  has  been  anointed,  but,  especially 
and  emphatically,  God's  long-promised  and  appointed  One,  who  is 
om'  Redeemer.  In  the  clause  under  consideration,  the  term  ren- 
dered "  anoint,"  is  precisely  the  verb  agreeing  to  the  adjective  in  the 
following  verse,  which  is  very  properly  carried,  untranslated,  into 
om'  version,  "  Messiah."  If,  therefore,  our  translators  had  acted 
consistently,  they  would  have  rendered  this  clause  "  to  Messianize 
the  Most  Holy  :"  this  gives  the  sense.  The  prophecy  speaks  of  the 
consummation  of  the  Divine  pm-pose  in  the  removal  of  all  that  was 
merely  typical,  and  the  establishment  of  the  fullness  and  reality  of 
the  scheme  of  redemption.  The  prediction  of  the  text  under  con- 
sideration was,  therefore,  fulfilled  when  that  great  event  took  place ; 
which  was  shown  to  John  in  the  visions  of  the  Apocalypse,  when, 
upon  the  throne  of  grace  in  the  heavens,  surrounded  by  living  che- 
rubim, (the  representatives  of  the  faithful,)  he  saw  "  a  Lamb  as  it 
had  been  slain"  in  the  midst  of  the  throne.  This  glorious  consum- 
mation of  type  and  prophecy  presents  to  the  mind  a  Messianized 
holy  of  holies. 

How  far  the  Hebrews  apprehended  all  the  instruction  which  these 
successive  revelations  were  calculated  to  impart,  cannot  now  be  de- 
termined. This  would  depend  upon  individual  diligence,  devoted- 
ness,  and  faith.  It  will,  however,  be  evident,  that  abundant  means 
were  placed  within  their  reach  for  correcting  all  the  eiToneous  no- 
tions which  had  prevailed,  and  for  their  acquiring  clear  and  large 

26* 


TUE   HEBREW   PEOPLE.  403 

views  of  the  promised  redemption,  and  of  the  future  course  and 
destiny  of  their  nation.  But,  "while  a  measui-e  of  tliis  light  would 
fall  upon  the  public  mind,  and  thus  tend  to  direct  and  elevate  the 
national  purpose  and  expectation,  it  cannot  be  doubted  that  clear 
and  consistent  views  of  the  spirituality  and  saving  efficacy  of  this 
redemption  would  be  confined  to  the  limited  number  among  them 
who  were  truly  pious,  and,  therefore,  favored  with  faith  to  apprehend, 
with  more  or  less  distinctness,  the  true  nature  of  the  economy  of 
grace. 

But  the  Hebrews,  during  their  captivity  in  Chaldea,  not  only  ob- 
tained more  full  and  correct  opinions  respecting  the  person  and  work 
of  the  promised  Messiah ;  they  also  certainly  acquired  more  enlarged 
and  coi-rect  views  of  the  personality,  character,  and  influence  of  Sa- 
tan. (See  Appendix,  note  105.)  As  a  proof  of  this  fact,  and  an 
illustration  of  the  nature  and  extent  of  the  change  which,  during 
this  period,  took  place  in  the  opinions  of  the  Hebrew  people  on  this 
subject,  reference  may  be  made  to  the  diiferent  manner  in  which  the 
same  event  is  narrated  before  and  after  the  captivity.  In  the  second 
Book  of  Samuel,  (chap,  xxiv,  1,)  there  is  an  account  of  the  sin  of 
David  in  numbering  the  people  of  Israel.  It  is  given  in  these  words : 
"  The  anger  of  the  Lord  was  kindled  against  Israel,  and  he  moved 
David  against  them  to  say.  Go  number  Israel  and  Judah."  Here  we 
have  the  temptation  described,  not  only  as  permitted  by  God,  but  as 
originating  in  him,  and  emanating  from  him  :  a  view  which,  although 
it  produces  great  difficulty  as  to  the  harmony  of  action  in  the  Divine 
perfections,  is  in  perfect  accordance  with  the  sentiments  which  at 
this  time  prevailed  among  the  Hebrews  respecting  the  agency  of 
evil  spirits,  who  were  regarded  as  acting  under  the  immediate  direc- 
tion and  control  of  the  Almighty ;  and  hence  He  is  said  to  do  what 
was  done  by  them.  In  the  first  Book  of  Chronicles,  which  Avas  com- 
piled after  the  captivity,  this  same  circumstance  is  narrated  thus : 
"  And  Satan  stood  up  against  Israel,  and  provoked  David  to  num- 
ber Israel."  Chap,  xxi,  1.  In  this  version,  the  result  of  the  recently 
acquii-ed  information  is  seen ;  and  its  effect  is  to  give  a  full  theo- 
logical sense  to  the  language.  The  first  text  informs  us  of  the 
proximate  cause  of  the  calamity,  in  the  anger  of  the  Lord  against 
Israel,  by  which  he  was  induced  to  permit  the  temptation ;  the  se- 
cond exhibits  the  origin  of  the  evil  in  the  mind  of  Satan,  and  his 
active  agency  in  the  temptation  of  David.  The  attainment  of  this 
information  would  have  an  important  influence  upon  the  religious 
views  of  the  Hebrew  people.  As  the  acquisition  of  a  sound  principle 
in  science  is  valuable,  not  only  as  an  element  of  acquired  truth,  but 
also  as  a  means  to  further  progress  ;  so  clear  views  of  any  doctrine 


404  THE   HEBREW  PEOPLE. 

in  theology,  besides  their  natural  tendency  to  correct  and  elevate 
the  mind,  shed  the  light  of  truth  over  every  cognate  subject,  and 
impart  a  more  perfect  knowledge  of  the  entire  range  of  revealed 
verity. 

By  these  means  the  remnant  of  Judah  and  Israel  found  the  sea- 
son of  the  captivity  and  sorrow  one  of  great  religious  instruction  and 
advancement.  They  had  been  deprived  of  much  national  glory; 
but  they  had  realized  a  deeper  interest  in  revealed  truth,  and  a 
clearer  understanding  of  covenant  mercy.  They  had  lost  their 
status  among  earthly  nations ;  but  they  had  been  more  fully  recog- 
nized as  the  elect  people  of  God.  How  far  they  improved  these 
religious  opportunities,  oui'  future  investigations  will  show. 


THE  HEBREW  PEOPLE,  405 


CHAPTER  X. 

THE  HISTORY  OF  THE  HEBREWS  FROM  THE  RESTORATION  TO 
THE  ESTABLISHMENT  OF  INDEPENDENCE. 

JuDEA,  after  the  Restoration  of  the  Hebrews,  a  Province  of  the  Persian  Empire,  and  sub- 
ject to  Syria — After  Nehemiah,  the  High  Priest  is  invested  with  the  civil  Government — 
Joiada  High  Priest — Succeeded  by  his  Son  Jonathan — ^Whose  Brother,  endeavoring  to 
supplant  him,  is  killed  in  the  Temple — ^Bagoses  profanes  the  Sanctuary,  and  levies  a 
Tax  upon  Sacrifices — Jaddua  High  Priest — Refuses  to  supply  Food  to  the  Army  of  Alex- 
ander— Who  threatens  Jerusalem — ^The  City  wonderfully  saved  from  his  Anger — And 
favored  by  him — On  the  Partition  of  the  Macedonian  Monarchy,  Judea  assigned  to  Lao- 
medon — Taken  from  him  by  Ptolemy — From  whom  it  is  ^vTested  by  Antigonus — Judea 
restored  to  Ptolemy,  and  attached  to  Egypt — Simon  the  Just,  High  Priest — Succeeded 
by  Eleazar — ^Antigonus  of  Soccho  President  of  the  great  Synagogue — Manasses,  Son  of 
Jaddua,  High  Priest — Onias,  the  Son  of  Simon  the  Just,  succeeds  to  the  High  Priest- 
hood— His  Covetousness  perils  the  State — Which  is  saved  by  the  Address  of  his  Nephew 
Joseph — Simon  n.  High  Priest — The  profane  Attempt  of  Philopater — Defeated — His  Per- 
secution of  the  Jews — Judea  conquered  by  Antiochus,  and  again  united  to  the  Kingdom 
of  Syria — Onias  IH.  High  Priest — Factious  Conduct  of  Simon,  Governor  of  the  Temple — 
Jason,  by  Treachery,  obtains  the  Deposition  of  his  Brother,  and  is  appointed  High  Priest 
— He  introduces  Grecian  Manners,  and  corrupts  the  People — Is  supplanted  by  Menelaus 
— Onias  HI.  murdered — Jerusalem  stormed  by  Antiochus,  and  the  Temple  spoiled — Th6 
Jewish  Religion  proscribed — And  a  bloody  Persecution  begun — Mattathias  and  his  Sons 
resist  this  Tyranny — Mattathias,  dying,  is  succeeded  by  Judas — Who,  after  long  and 
desperate  Efforts,  obtains  Possession  of  Jerusalem — Purifies  the  Temple,  and  restores 
holy  Worship — Alcimus  High  Priest — Judas  slain — His  Brother  John  cut  off — Jonathan 
Maccabeus  conducts  the  War — He  is  seduced  by  Treachery,  and  made  captive — Simon 
Maccabeus  succeeds  as  Captain-General — He  obtains  the  Independence  of  his  Country — 
Chronological  Table. 

The  Hebrew  people  had  just  emerged  from  a  series  of  calamities, 
such  as  no  nation  had  ever  suffered,  that  afterward  recovered  its 
wealth,  independence,  and  power.  But  in  this,  as  in  previous  parts 
of  their  history,  the  national  annals  bear  clear  and  incontestable 
proofs  of  special  Divine  interposition. 

In  all  their  ruin,  captivity,  and  desolation,  Jehovah,  by  repeated 
manifestations  of  his  presence  and  power,  had  clearly  shown  their 
conquerors  and  tyrants  that,  although  the  Hebrews  had  grievously 
sinned,  and  were  consequently  subjected  to  all  this  suffering  and 
son*ow,  they  were,  nevertheless,  regarded  by  him  as  his  people. 
Hence,  when  the  faithful  three  were  cast  into  the  fire,  his  presence 
was  with  them ;  when  Daniel  was  exposed  to  the  fury  of  the  lions, 
the  angel  of  the  Lord  saved  him ;  while  a  great  number  of  predic- 
tions of  the  highest  order  attested  the  important  fact,  that  the  secret 
of  the  Lord  was  with  his  people. 

We  refer  particularly  to  this  latter  circumstance  as  shedding  a 
halo  of  supernatural  light  and  glory  over  the  future  history  and  des- 


40G  THE  IIEBllEW  PEOPLE. 

tinies  of  the  nation.  "When  Daniel,  by  the  word  of  the  Lord,  ex- 
plained the  first  dream  of  Nebuchadnezzar,  Babylon  stood,  in  martial 
power  and  political  splendor,  without  an  equal,  and  almost  without 
a  rival ;  for  if  Media  still  possessed  the  eastern  moiety  of  the  old 
Assyrian  dominions,  its  pretensions  were  insignificant  in  comparison 
with  those  of  Babylon,  augmented  and  enriched  as  it  was  by  the  gi- 
gantic efforts  and  continued  successes  of  Nebuchadnezzar. 

But,  notwithstanding  this,  at  the  time  when  Nehemiah  governed 
in  Judea,  the  first  section  of  Daniel's  prophecies  had  been  com- 
pletely fulfilled.  The  head  of  gold,  with  all  its  energy,  honor,  and 
pride,  had  passed  away ;  the  breast  and  arms  of  silver,  shown  in  the 
more  broad  and  substantial,  but  less  gorgeous,  empire  of  Persia,  had 
taken  its  place,  and  ruled  over  Asia  and  Egypt.  This  fact  not  only 
explained  to  those  who  held  the  sacred  books  the  whole  scope  of 
these  predictions,  it  also  attested  their  truth,  and  impressed  on  them 
all  the  seal  of  unquestioned  validity. 

A  full  recognition  of  these  facts  Avill  enable  us  to  form  a  correct 
estimate  of  the  true  position  of  the  Hebrews  at  this  important  period 
of  their  history.  We  have  already  seen,  that  although  to  a  con- 
siderable extcQt  intrusted  with  self-government,  they  were,  notwith- 
standing, an  integral  province  of  the  Persian  empire ;  and,  as  such, 
were  not  only  subject  to  the  imperial  court,  but  also  amenable  to  the 
governor  of  Syria.  Yet,  under  the  teaching  of  these  prophecies, 
they  knew  that  Jerusalem  was  the  only  seat  of  permanent  power ; 
that  from  Zion  should  go  forth  a  law,  which,  although,  as  yet,  ob- 
scure in  its  agency,  manifestation,  and  development,  should  at  length 
control  and  subdue  the  whole  world  to  its  dominion.  And  while 
the  Hebrews  of  that  day  knew  themselves  to  be  heirs  of  the  ever- 
lasting covenant,  they  also  knew  that  the  state  and  power  of  Persia, 
instead  of  militating  against  these  views,  established  their  truth. 
Those  who  had  the  direction  of  the  civil  and  religious  affairs  of  the 
Hebrews  had  therefore  the  means  of  knowing,  not  only  that  the 
great  power  to  which  they  were  subject  was  exposed  to  change  and 
disaster,  but  that  it  must  be  subverted,  and  pass  away,  to  be  sup- 
planted by  another  and  another,  until  four  successive  great  empires 
should  rise  and  fall,  and  the  kingdom  of  God  be  at  last  set  up  on  the 
earth. 

In  those  circumstances  the  emancipated  Hebrews  commenced  a 
new  chapter  in  their  political,  social,  and  religious  history.  If  they 
had  fully  improved  their  privileges,  lived  in  devoted  obedience  to 
Jehovah,  the  world  would  even  then  have  seen  the  purpose  of  God 
accomplished  in  his  own  way.  But,  alas  !  despite  the  gracious  inter- 
positions of  which  they  had  been  the  subjects,  iniquity  prevailed. 


THE  HEBREW  PEOPLE.  407 

We  have  no  information  respecting  Nehemiali,  after  the  comple- 
tion of  his  reforms,.  Whether  he  remained  as  governor  of  Judea,  or 
returned  to  Persia;  Ayhether  he  died  soon  after,  or  lived  many 
years ;  neither  the  sacred  text  nor  Josephus  informs  us ;  the  latter 
only  saying,  that  "he  came  to  a  great  age,  and  then  died." — A?it.,  b. 
xi,  ch.  V,  sect.  8.  Here  it  may  be  observed,  the  light  of  revelation 
is  withdrawn  from  the  history :  we  have  no  further  an  authoritative 
guide ;  and  henceforth  Ave  must  rely  on  Josephus,  the  Maccabees, 
and  other  collateral  authorities. 

After  the  death  of  JNehemiah,  no  other  lay  governor  was  ap- 
pointed over  Judea.  This  is  a  remarkable  circumstance.  Ezra* 
and  Nehemiah  had  so  benefited  their  own  country,  and  so  nobly 
carried  out  the  views  of  the  sovereign  state,  that  it  might  be  thought 
no  other  mode  of  government  could  operate  so  favorably  for  the 
public  weal.  These  men  were,  indeed,  first-rate  specimens  of  hu- 
man nature.  Irrespective  of  their  religion,  their  intellect,  energy, 
patriotism,  and  public  spirit,  place  them  in  respectable  comparison 
with  the  finest  characters  of  classic  antiquity. 

Eliashib  having  died  before  Nehemiah,  his  son  Joiada,  or  Judas, 
was  high  priest  at  the  death  or  removal  of  the  able  and  aged  governor. 
He  appears  to  have  been  intrusted  with  the  administration  of  affairs. 
He  sustained  this  office  forty  years.  But  we  have  no  information 
respecting  his  actions  or  times.  He  was  succeeded  by  his  son  Jo- 
nathan, or  John,  as  he  is  called  by  Josephus.  Prior  to  his  elevation 
to  this  high  office,  Artaxerxes  Mnemon  had  ascended  the  throne  of 
Persia.  Bagoses  was,  under  him,  governor  of  Syria;  and  it  hap- 
pened that  this  officer  had  contracted  an  intimate  friendship  with 
Jeshua,  the  brother  of  the  high  priest.  This  circumstance  might  be 
expected  to  have  produced  a  favorable  effect  on  Jewish  affairs ; 
and,  under  the  influence  of  ordinary  principle  and  integrity,  it 
would  have  done  so.  But,  on  the  contrary,  this  apparently  auspi- 
cious circumstance  led  to  one  of  those  atrocious  acts  which  afterward 
frequently  disgraced  the  history  and  the  religion  of  the  Jews. 

Li  consequence  of  this  friendship,  Bagoses  had  promised  to  pro- 
cure the  high-priesthood  for  Jeshua,  who,  returning  to  Jerusalem, 
informed  his  brother  that  he  expected  soon  to  supersede  him  in  the 
pontifical  dignity :  their  interview  was  in  the  court  of  the  temple, 
where  the  dispute  arose  to  such  a  height,  that  the  high  priest  "  in 
his  anger  slew  his  brother." — Josephus,  Ant.,  b.  xi,  ch.  vii,  sect.  1. 

Enraged  at  hearing  of  the  death  of  his  friend,  Bagoses  proceeded 

*  Ezra,  althougli  of  tlie  priesthood,  -wlien  governor,  appears  to  have  acted  iu  a  lay  capa- 
city, and  not  as  a  priest,  such  as  the  high  priests  who  succeeded  to  power  on  the  death 
of  Nehemiah. 


408  THE  HEBREW  PEOPLE. 

immediately  to  Jerusalem,  and  insisted  upon  entering  into  the  tem- 
ple, that  he  might  ascertain  the  facts  of  the  ca^e.  And  Avhen  the 
Jews  objected,  on  the  ground  of  his  defiling  the  holy  place,  he  asked, 
with  anger,  whether  they  "  thought  him  more  impure  than  the  dead 
body  which  lay  there ;"  and,  without  further  parley,  forcibly  entered 
the  sanctuary.  Having  fully  satisfied  himself  of  the  facts,  he  im- 
posed penalties  in  the  form  of  tribute  on  the  Jews,  and  especially  a 
heavy  tax  on  the  sacrifices  oifered  in  the  temple. 

On  the  accession  of  Ochus  to  the  Persian  throne,  tliis  tax  was  re- 
mitted. But  in  his  reign  the  Jews  appear  to  have  suffered  severely. 
Western  Asia  having  been  grievously  oppressed  by  the  Persian 
lieutenants,  and  Egypt  having  shaken  off  the  yoke,  the  Phenicians 
revolted ;  in  which  they  appear  to  have  been  joined,  or  at  least  sup- 
ported, by  the  Jews.  To  restore  his  affairs  to  order  in  these  pro- 
vinces, Ochus  assembled  a  great  army,  and  marched  into  Phenicia, 
where  he  destroyed  Sidon.  He  then  besieged  and  took  Jericho, 
making  many  of  the  Jews  captives.  Some  of  these  he  sent  into 
Hyrcania,  and  located  them  on  the  borders  of  the  Caspian  Sea, 
whilst  he  took  others  with  him  into  Egypt.  (Josephus  contra 
Apion,  lib.  i.)  In  the  reign  of  this  sovereign  Johanan  died,  and 
was  succeeded  in  the  high  priesthood  by  his  son  Jaddua.  Ochus 
was  soon  after  poisoned  by  his  minister  Bagoas,  who  first  raised 
Arses  to  the  throne,  then  cut  him  off,  and  bestowed  the  regal  dig- 
nity upon  Darius  Codomanus,  who  was  happy  enough  to  destroy 
the  infamous  Bagoas,  and  seat  himself  firmly  upon  the  imperial 
throne. 

The  various  changes  which  had  taken  place  in  the  Persian  go- 
vernment, and,  still  more,  the  rising  military  power  of  Greece,  had 
for  some  time  clearly  indicated  the  approaching  fulfillment  of  Daniel's 
prediction  of  the  subversion  of  the  kingdom  of  Persia. 

During  the  high  priesthood  of  Jaddua,  this  memorable  event  took 
place.  Alexander  of  Macedon  invaded  Asia,  and  in  a  short  time 
completely  subdued  the  immense  territory  over  which  the  Medo- 
Persian  sceptre  had  been  wielded  from  the  days  of  Cyrus  the  Great. 
It  does  not  belong  to  this  volume  to  detail  the  operations  of  the 
war,  any  fmiher  than  it  affected  the  Hebrews.  That  daring  soldier, 
having  vanquished  the  Persian  lieutenants  at  the  river  Granicus, 
and  inflicted  a  terrible  defeat  on  Darius  himself  at  Issus,  found  him- 
self in  possession  of  all  Asia  Minor,  and  at  liberty  to  carry  out  his 
design  of  making  himself  master  of  all  the  fortresses  on  the  coast, 
between  Cilicia  and  Egypt.  In  pursuance  of  this  object,  he  laid 
siege  to  Tyi-e  ;  and,  aware  that  the  city,  wholly  devoted  to  commer- 
cial pursuits,  derived  its  principal  supplies  of  grain  from  the  Jews, 


THE   HEBREW   PEOPLE.  409 

he  sent  to  Jerusalem  to  demand  provisions  for  his  army.  To  this 
demand  Jaddua  replied,  that  he  had  sworn  allegiance  to  Darius,  and 
that  he  would  not  violate  his  oath,  nor  act  in  contravention  thereto, 
wliile  Darius  was  living.  Alexander,  although  greatly  enraged,  did 
not  allow  himself  to  be  diverted  from  his  purpose,  but  submitted  to 
the  inconvenience  until  he  had  taken  and  destroyed  Tyre.  He  then 
determined  to  invest  Gaza ;  and  in  his  way  proceeded  to  Jerusalem, 
to  chastise  the  Jews  for  what  he  regarded  as  their  temerity  and  inso- 
lence, in  refusing  to  supply  his  army  with  provisions  when  before  Tyi'e. 
When  the  purpose  of  the  mighty  Macedonian  became  known  at 
Jerusalem,  the  high  priest  and  the  people  were  greatly  alarmed. 
They  had  the  more  reason  for  apprehension,  because  the  iSamari- 
tans  had  waited  upon  Alexander  at  Tyre ;  and,  acknowledging  him 
as  their  lord,  and  renouncing  Darius,  had  obtained  privileges  from 
him  in  answer  to  their  application.  Jaddua  therefore  commanded 
the  people  to  oiFer  special  sacrifices  and  prayers  to  God  for  help  in 
this  emergency ;  after  which  he  was  directed  in  a  di'eam  to  adorn 
the  city,  open  the  gates,  and  himself  and  his  priests,  dressed  in  their 
pontifical  garments,  with  the  people  clothed  in  white,  to  go  out  to 
meet  the  Macedonians.  Obedient  to  the  vision,  he  acted  accordingly ; 
and,  while  Alexander  approached  the  city,  the  venerable  band  of 
priests,  followed  by  the  citizens,  attired  in  this  unusual  manner, 
met  them ;  upon  which,  instead  of  reproaching  them  for  their  beha- 
vior, and  inflicting  the  punishment  of  slaughter  and  plunder  which 
his  followers  expected,  he  saluted  the  high  priest  with  profound 
veneration,  to  the  amazement  of  those  who  followed  him.  His  inti- 
mate friend  Parmenio  alone  ventured  to  ask  the  king  the  reason  of 
this  strange  behavior ;  when  Alexander  answered,  "  I  did  not  adore 
him,  but  THAT  God  who  hath  honored  Mm  with  his  high  priesthood ; 
for  I  saw  this  very  person  in  a  dream,  in  this  very  habit,  when  I  was 
at  Dies  in  Macedonia,  who,  when  I  was  considering  with  myself  how 
I  might  obtain  the  dominion  of  Asia,  exhorted  me  to  make  no  delay, 
but  boldly  to  pass  over  the  sea  thither,  for  that  he  would  conduct 
my  army,  and  would  give  me  the  dominion  over  the  Persians; 
whence  it  is,  that,  having  seen  no  other  in  that  habit,  and  now  seeing 
this  person  in  it,  and  remembering  that  vision,  and  the  exhortation 
which  I  had  in  my  dream,  I  believe  that  1  bring  this  army  under 
the  Divine  conduct,  and  shall  therewith  conquer  Darius,  and  destroy 
the  power  of  the  Persians,  and  that  all  things  will  succeed  according 
to  what  is  in  my  own  mind." — Josephus,  Ant.,  b.  xi,  ch.  viii,  sect.  11. 
Having  said  this,  the  king  again  turned  to  Jaddua,  and  saluted  him, 
and,  placing  him  at  his  right  hand,  entered  into  the  city  in  a  friendly 
manner,  and  offered  sacrifices  to  God  in  the  temple.     The  high 


410  THE  HEBREW  PEOPLE. 

priest  then  showed  him  the  prophecies  of  Daniel,  where  it  was  stated 
that  a  Grecian  king  should  overthrow  the  Persian  empire,  so  that 
Alexander  left  the  sanctuary  with  the  greater  assurance  of  entire 
success.  Upon  leaving  the  city,  the  Macedonian  monarch  called  the 
principal  Jews  together,  and  inquired  whether  they  had  any  request 
to  make :  they  then  petitioned  to  be  allowed  to  live  under  their  own 
civil  and  religious  laws,  and  to  be  exempted  from  taxation  every 
seventh  year,  when  their  land  was  not  tilled.  The  king,  having 
granted  these  petitions,  departed  from  Jerusalem. 

He  had  not  proceeded  far  from  the  city,  when  he  was  met  by  a 
large  body  of  Samaritans,  who,  having  complied  with  his  wishes  at 
Tyre,  and  assisted  him  with  eight  thousand  men  when  the  Jews  re- 
fused, thought  they  had  much  stronger  claims  on  his  kindness. 
They  therefore  requested  that  he  would  also  honor  their  city  and 
temple  by  going  to  Samaria.  To  this  request  he  replied,  that  he 
was  obliged  to  hasten  to  Egypt,  and  must  defer  this  visit  until  his 
retm-n.  The  Samaritans  then  petitioned  to  be  exempted  from  tri- 
bute the  seventh  year;  upon  which  he  asked  them  if  they  were 
Jews,  since  to  them  only  had  he  granted  this  privilege.  They  said, 
they  were  Hebrews,  but  had  the  name  of  Sidonians,  living  at  She- 
chem.  He  asked  them  again,  whether  they  were  Jews ;  and  when 
they  said  they  were  not,  "  It  was  to  Jews,"  said  he,  "  that  I  granted 
that  privilege :  however,  when  I  return,  and  am  thoroughly  informed 
by  you  of  this  matter,  I  will  do  what  I  shall  think  proper." — Jose- 
23hus,  Aiit.,  b.  xi,  ch.  viii,  sect.  6.  (See  Appendix,  note  106.) 

During  the  government  of  this  high  priest  Alexander  prosecuted 
and  completed  his  meteor-like  career.  Under  his  brief  rule  in 
Asia,  the  Jews  appear  to  have  enjoyed  tranquillity  and  prosperity. 
Two  years  after  the  death  of  Alexander,  Jaddua  died,  and  was  suc- 
ceeded in  the  high  priesthood  and  government  by  his  son  Onias. 
With  the  death  of  the  Macedonian  hero,  the  peace  and  prosperity 
of  Judea  also  expired.  The  situation  of  tliis  country,  bordering 
upon  Egypt,  Asia  Minor,  Syria,  and  in  the  way  to  the  eastern  part 
of  Asia,  was  sure  to  involve  it  in  the  wars  and  political  convulsions 
to  which  those  kingdoms  were  soon  to  be  subjected.  Nothing  but 
miracles  could  save  Judea  and  the  people  from  prostration  and 
tyranny.  But  it  was  the  land  of  miracles.  Every  part  of  the  soil 
had  witnessed  the  mighty  interpositions  of  God  on  behalf  of  his 
people.  Every  hill-top  had  seen  the  arm  of  the  Lord  made  bare  in 
support  and  defense  of  Israel.  But  fidelity  to  God  was  necessary 
to  secure  this  Divine  support :  this  was  not  now  found  in  Israel. 
Judea,  therefore,  sank  down  under  the  weight  of  calamity,  incident 
to  its  situation  and  circumstances. 


THE  HEBREW  PEOPLE.  411 

At  the  first  partition  of  the  empire  among  the  generals  and  friends 
of  Alexander,  Coclo- Syria,  Phenicia,  and  Judca  were  assigned  to 
Laomedon,  and  afterward  confirmed  to  him  by  a  second  covenant. 
But  Ptolemy  Lagus,  the  natm*al  brother  of  Alexander,  who  had  ob- 
tained Egypt,  soon  stripped  him  of  Syria  and  Phenicia :  the  Jews, 
however,  having  sworn  allegiance  to  Laomedon,  refused  to  submit ; 
whereupon  Ptolemy  invested  Jerusalem ;  and  taking  advantage  of 
the  Sabbath-day,  Avhen  the  Jews,  from  religious  principle,  refused 
even  to  defend  themselves,  took  it.  Although,  by  this  means,  he 
obtained  his  object  without  loss,  it  did  not  prevent  him  from  treat- 
ing the  Jews  with  great  severity,  carrying  away  nearly  a  hundred 
thousand  of  them  as  captives  into  Egypt.  But  reflecting  soon  after 
on  their  known  loyalty  to  their  former  conquerors,  the  sacred  re- 
gard they  paid  to  their  oaths,  and  being,  by  the  reduction  of  Je- 
rusalem, master  of  Judea  and  Samaria,  he  committed  the  keeping  of 
several  considerable  garrisons,  both  here  and  in  Egypt,  to  them ; 
and,  having  made  them  swear  allegiance  to  him,  he  gave  them 
the  same  privileges  as  they  had  enjoyed  under  the  Macedonian 
empire. 

The  incessant  warfare  which  raged  among  the  successors  of  Alexan- 
der, prevented  the  continuance  of  circumstances  so  favorable  to  the 
prosperity  of  the  Hebrew  people.  Antigonus,  king  of  Syria,  having 
greatly  increased  his  military  power,  prepared  to  invade  Palestine 
with  a  mighty  army.  Ptolemy,  not  being  able  to  resist  this  force, 
dismantled  several  cities ;  and,  taking  with  him  an  immense  booty, 
and  great  numbers  of  the  people,  he  retired  into  Egypt,  leaving  Ju- 
dea in  the  hands  of  the  Syrian  king,  who  ruled  the  Hebrews  with 
great  severity.  This  evil,  in  its  influence  upon  the  condition  and 
prospects  of  the  Jewish  state,  was  greatly  aggravated  by  the  conduct 
of  Seleucus,  who  at  this  time  reigned  over  the  eastern  provinces. 
Having  extended  his  government  over  Asia  Minor,  where  he  built 
several  cities,  this  prince  treated  the  Jews  with  much  kindness  and 
liberality,  and  conferred  many  important  privileges  upon  them ;  in 
consequence  of  which,  great  numbers  of  the  Hebrews  avoided  the 
tyranny  of  Antigonus,  by  emigrating  to  the  countries  governed  by 
Seleucus ;  and  thus,  while  obtaining  a  comfortable  location  for  them- 
selves, weakened  the  parent  state  in  proportion  to  their  wealth,  pro- 
perty, and  intelligence. 

But  Judea  did  not  long  remain  under  the  government  of  Syria ; 
for,  ten  years  after  Antigonus  had  wrested  it  from  Ptolemy,  he  was 
himself  defeated  and  slain,  at  Ipsus,  by  the  united  armies  of  Seleu- 
cus and  Lysimachus ;  immediately  after  which,  the  Jewish  territory 
quietly  reverted  to  the  sway  of  the  king  of  Egypt.     This  was  secured 


412  THE   HEBREW   PEOPLE. 

to  him  by  treaty,  B.  C.  301,  when  the  empire  was  finally  partitioned 
between  Seleucus,  Ptolemy,  Cassander,  and  Lysimachus. 

The  year  following,  Onias,  the  high  priest,  died,  having  held  that 
office  and  the  government  twenty-one  years.  He  was  succeeded  by 
his  son  Simon,  surnamed  the  Just.  This  pontiff  repaired  and  for- 
tified the  city  and  the  temple,  and  made  a  large  cistern  for  supplying 
the  city  with  water.  His  praise  is  thus  recorded  in  the  Book  of  Ec- 
clesiasticus :  "  Simon  the  high  priest,  the  son  of  Onias,  who  in  his 
life  repaired  the  house  again,  and  in  his  days  fortified  the  temple : 
and  by  him  was  built  from  the  foundation  the  double  height,  the  high 
fortress  of  the  wall  about  the  temple :  in  his  days  the  cistern  to  re- 
ceive water,  being  in  compass  as  the  sea,  was  covered  with  plates  of 
brass :  he  took  care  of  the  temple  that  it  should  not  fall,  and  fortified 
the  city  against  besieging.  How  was  he  honored  in  the  midst  of  the 
people,  in  his  coming  out  of  the  sanctuary !  He  was  as  the  morning 
star  in  the  midst  of  a  cloud,  and  as  the  moon  at  the  full :  as  the  sun 
shining  upon  the  temple  of  the  Most  High,  and  as  the  rainbow  giving 
light  in  the  bright  clouds,"  &c.  Chap.  1,  1-7.  After  having  thus 
contributed  to  the  stability  and  prosperity  of  his  people,  Simon  died ; 
and,  his  son  Onias  being  too  young  to  take  the  office,  he  was  succeed- 
ed in  the  high  priesthood  by  his  brother,  Eleazar.  (Josephus,  Antiq., 
b.  xii,  ch.  ii,  sect.  5.)  There  was,  however,  another  dignity,  which 
had  been  held  by  all  the  priests  who  had  preceded  him  from  the  time 
of  the  restoration,  to  which  Eleazar  was  not  advanced.  This  was  the 
presidency  of  the  great  synagogue ;  an  office  which  was  now  confer- 
red upon  Antigonus  of  Soccho,  a  person  celebrated  in  Jewish  history 
as  the  founder  of  the  sect  of  the  Sadducees.  It  was  during  the  rule 
of  Eleazar  that  Ptolemy  Philadelphus,  who  had  succeeded  to  the 
throne  of  Egypt,  caused  the  Hebrew  Scriptures  to  be  translated  into 
Greek;  thus  giving  to  the  world  the  Septuagint  version  of  those 
sacred  books.  Although  the  particular  discussion  of  these  subjects 
does  not  belong  to  this  place,  yet  these  facts  demand  the  observation, 
that  great  numbers  of  the  Jews  were  now  found,  not  only  in  Egypt, 
but  in  almost  every  part  of  Asiai  The  clement  conduct  of  the  Pto- 
lemies, and  the  generosity  of  Seleucus,  by  which  the  Jews  were  per- 
mitted to  enjoy  the  freedom  of  those  cities  which  he  built,  tended 
greatly  to  distribute  the  surplus  population  of  Palestine.  These  ad- 
vantages made  it  rather  more  desirable  for  Jews  to  reside  in  Egypt 
or  Asia  Minor,  than  in  Judea,  unless  they  remained  there  under  very 
favorable  circumstances. 

Eleazar  died  B.  C.  276,  having  held  the  government  fifteen  years. 
At  his  death,  although  Onias  was  now  thirty  years  of  age,  he  was 
not  elevated  to  the  priesthood;  but  Manasses,  the  son  of  Jaddua, 


THE   HEBREW   TEOPLE.  413 

succeeded  to  the  pontifical  dignity.  During  his  government,  notwith- 
standing the  almost  continual  wars  which  were  carried  on  by  the 
neighboring  countries,  Judea  enjoyed  tolerable  quiet,  and  made  fur- 
ther progress  in  population  and  wealth.  During  the  whole  of  this 
period  the  general  mode  of  government  appears  to  have  been,  for  the 
high  priest,  as  chief  ruler  of  the  state,  to  pay  an  annual  sum  to  the 
paramount  sovereign,  as  a  kind  of  tribute,  or,  more  properly,  as  a 
composition  for  the  taxes.  This  amount  being  settled,  the  Jews  lived 
according  to  their  own  laws,  and,  under  the  rule  of  the  Egyptian 
princes,  scarcely  felt  the  dependence  of  their  position.  But  this  ar- 
rangement, although  for  a  while  it  seemed  to  work  well,  afterwards 
produced  great  crime  and  suffering. 

After  the  death  of  Manasses,  Onias,  the  son  of  Simon  the  Just, 
became  high  priest.  His  elevation  to  the  dignity,  which  appeared 
as  his  birthright,  had  been  long  delayed ;  but  events  showed  that, 
even  then,  he  had  obtained  power  too  soon  for  the  interests  of  his 
country.  He  was  in  character  just  the  reverse  of  his  noble  and  vir- 
tuous father.  At  this  time  the  amount  annually  expected  by  the 
king  of  Egypt  was  twenty  talents  of  silver.  This  sum  had  been  re- 
gularly paid  by  the  predecessors  of  Onias ;  but,  as  he  increased  in 
years,  his  sordid  mind  coveted  the  money ;  he  therefore  discontinued 
the  payment  for  a  long  time,  until  a  large  amount  of  arrears  had  ac- 
cumulated ;  and  the  king  of  Egypt  became  so  importunate  for  the 
payment,  that  he  threatened,  if  it  were  not  immediately  made,  he 
would  confiscate  the  whole  country,  drive  out  the  Jews,  and  colonize 
the  province  with  his  own  soldiers.  This  terrible  threat,  unexpected, 
as  it  was  undeserved  on  the  part  of  the  people,  filled  them  with  con- 
sternation. But,  amid  the  general  apprehension,  the  guilty  old  man 
was  alone  unmoved,  and  resolved  to  risk  everything  rather  than  re- 
fund the  money. 

In  this  emergency,  the  danger  was  averted  by  the  talents  and  ad- 
dress of  a  nephew  of  the  high  priest,  named  Joseph.  This  young 
man,  having  obtained  his  uncle's  consent  to  travel  into  Egypt,  and 
endeavor  to  satisfy  the  king,  (although  he  was  obliged  to  borrow 
money  of  a  Samaritan  to  defray  the  expenses  of  his  journey,)  pro- 
ceeded to  the  Egyptian  court.  In  traveling  by  caravan  to  Egypt, 
he  found  himself  in  company  with  several  rich  persons,  who  were 
going  to  Alexandria  to  obtain  the  farming  of  the  revenues  of  Pheni- 
cia  and  the  neighboring  provinces.  Having  succeeded  in  eliciting  a 
considerable  mass  of  information  from  them  respecting  the  value  of 
the  revenues  of  the  several  provinces,  he  determined,  if  possible,  to 
turn  this  to  good  account.  When,  therefore,  he  presented  himself 
to  the  king,  and  was  favorably  received,  he  offered  double  the  sum 


414  THE  HEBREW  PEOPLE. 

previously  paid  for  the  taxes  of  Phenicia,  Coelo- Syria,  Samaria,  and 
Judea ;  and  the  king  was  so  pleased  with  him,  that  he  accepted  his 
offer,  dispensing,  in  his  case,  with  the  usual  rule,  requiring  bondmen 
for  the  payment  of  the  amount. 

Just  at  this  time  Ptolemy  Philopater  succeeded  his  father  Euer- 
getes  on  the  throne  of  Egypt ;  and,  a  few  years  after,  Simon  II.  fol- 
lowed his  father  Onias  II.  in  the  high  priesthood  and  government  of 
Judea.  He  was  a  man  of  great  piety  and  zeal,  and  equally  distin- 
guished for  ability  and  courage ;  and  this  was  just  the  period  when 
one  of  his  character  was  required.  Under  the  government  of  his 
father,  the  administration  of  affairs  had  been  greatly  neglected.  The 
Samaritans,  who  were  at  this  time  in  a  prosperous  state,  made  fre- 
quent incursions  into  Judea,  and  carried  off  booty  and  slaves.  (Jo- 
sephus's  Antiq.,  b.  xii,  ch.  iv,  sect.  1.)  But  greater  dangers  soon 
threatened  the  state.  Theodore,  governor  of  Phenicia,  revolted  from 
the  king  of  Egypt,  and  engaged  to  put  his  own  province,  together 
with  those  of  Judea  and  Coslo- Syria,  into  the  hands  of  Antiochus, 
afterward  sm-named  the  Great.  This  plot  having  been  discovered, 
Antiochus  marched  into  Galilee,  and  took  several  cities  on  both  sides 
of  Jordan.  But  Ptolemy  proceeded  to  defend  his  territory,  defeated 
Antiochus  in  a  great  battle,  and  compelled  him  to  abandon  his  object, 
and  retire  from  Palestine.  The  Jews  being  forward  to  congratulate 
him  on  his  success,  he  received  them  kindly,  and  told  them  that  he 
purposed  going  to  Jerusalem  to  sacrifice :  he  did  so ;  but,  having 
made  many  splendid  presents  to  the  sanctuary,  he  at  length  express- 
ed a  wish  to  see  its  interior.  Simon  strongly  dissuaded  him  from 
his  purpose,  on  account  of  its  unlawfulness,  even  to  Hebrews.  But 
this  only  served  to  inflame  the  curiosity  of  the  king.  He  therefore 
forced  his  way  through  the  outer  courts,  and  was  about  to  enter  into 
the  holy  place,  when,  either  by  miraculous  interposition,  or  by  great- 
ly excited  superstitious  fear,  he  was  "  shaken  like  a  wind,  and  fell 
speechless  to  the  ground,"'!^  and  was  carried  forth  half  dead.  On 
recovering,  he  left  the  city,  uttering  the  most  dreadful  threats  against 
the  whole  nation  of  Jews.  It  is  not  known  to  what  extent  these  were 
carried  into  effect. 

The  death  of  Philopater,  leaving  his  son  Epiphanes  a  child,  gave 
Antiochus  an  advantage  which  he  was  not  slow  to  improve.  He 
accordingly  invaded  Palestine  with  a  powerful  army ;  and,  after  a 
long  and  desperate  struggle,  in  which  he  was  ably  opposed  by  the 
Egyptian  general  Scophas,  he  succeeded  in  annexing  Judea  to  his 
dominions.  Contrary  to  their  usual  practice,  the  Jews  on  this  oc- 
casion aided  the  invader.     Probably  the  pollution  of  their  temple 

•-  Maccabees  ii,  21,  quoted  in  Hales's  Analysis,  vol.  ii,  p.  5i2. 


THE  HEBREW  PEOPLE.  -115 

by  the  king  of  Egypt,  and  the  persecution  which  follo■\^•e(l  his  dis- 
appointment, was  the  cause  of  this. 

Antiochus  fully  appreciated  this  conduct  of  the  Jews ;  and,  as  they 
had  greatly  suifered  during  the  war,  he  wrote  to  his  generals,  com- 
manding them  to  pay  the  Jews  a  large  pension  for  the  support  of 
the  sacrifices  of  the  temple ;  to  afford  assistance  toward  finishing 
some  w^orks  still  in  progress  in  the  sanctuary;  to  grant  all  the  Jews 
perfect  liberty  to  live  according  to  their  own  civil  and  religious  laws ; 
to  allow  the  whole  province  an  exemption  from  taxation  for  three 
years,  that  they  might  repair  the  losses  sustained  in  the  war ;  and, 
remitting  a  third  part  of  all  their  taxes  in  future.  Antiochus  also 
published  another  edict  throughout  his  kingdom,  in  which  he  spe- 
cially prohibits  any  foreigner  to  come  within  the  limits  of  the  tem- 
ple, or  to  bring  anything  into  the  city  of  Jerusalem  in  violation  of 
the  Jewish  law. 

As  the  conduct  of  the  Jews  in  this  instance  appeared  so  produc- 
tive of  national  advantage,  it  is  not  surprising  that  Josephus  should 
approve  ^he  course  taken  by  his  countrymen;  yet  this  behavior 
appears  to  be  denounced  by  Daniel  as  the  conduct  of  robbers. 
Dan.  xi,  14. 

Soon  after  this,  Simon  II.  died,  and  left  his  son  Onias,  third  of 
that  name,  as  his  successor.  He,  too,  was  a  good  man,  and  dis- 
posed to  govern  with  moderation,  and  to  preside  over  the  religious 
institutions  of  the  country  with  piety  and  zeal ;  but  the  times  in 
which  he  lived  demanded  more  than  ordinary  ability.  During  the 
early  part  of  his  rule,  Antiochus,  who  had  manifested  uniform  kind- 
ness to  the  Jews,  was  murdered,  and  succeeded  in  the  government 
of  Syria  by  his  son  Seleucus.  He,  too,  for  awhile  greatly  favored 
the  Jews,  and  furnished  out  of  his  own  treasury  the  costs  of  the 
sacrifices  for  the  temple.  2  Mace,  iii,  3.  At  this  time  the  land  en- 
joyed profound  peace  and  great  prosperity ;  while  the  piety  and 
zeal  of  the  high  priest  carefully  watched  over  the  best  interests  of 
the  people. 

But  all  this  happiness  was  soon  after  destroyed  by  that  great 
bane  of  Jewish  prosperity,  intestine  strife.  It  happened  at  this 
time  that  one  Simon,  a  Benjamite,  held  a  very  important  office  un- 
der the  title  of  "  governor  of  the  temple."  He,  we  are  told,  quar- 
reled with  Onias  "  about  disorder  in  the  city."  2  Mace,  iii,  4.  What 
was  the  occasion  of  this  disorder,  or  why  it  caused  a  rupture  be- 
tween these  great  men,  we  are  not  informed ;  but  the  effects  of  the 
quarrel  were  ruinous.  For  Simon,  not  being  able  to  overcome  the 
high  priest,  who  was  greatly  beloved  and  respected,  determined  to 
sacrifice  his  country  to  his  anger.    He  therefore  fled  to  Apollonius, 


416  THE  HEBREW  PEOPLE. 

who  was  then  governor  of  Palestine  under  the  Syrian  monarch,  and 
told  him  that  there  were  immense  treasures  deposited  in  the  temple 
at  Jerusalem,  which  might  at  any  time  be  taken  for  the  king's  use. 
The  governor  immediately  forwarded  this  information  to  Seleucus ; 
and,  his  exchequer  being  in  a  very  needy  condition,  he  immediately 
sent  Heliodorus  to  bring  these  treasures  to  Antioch. 

This  officer,  anxious  to  obtain  his  object  with  the  least  possible 
disturbance  of  order,  pretended  that  he  was  ordered  to  inspect  the 
several  cities  of  Coelo- Syria  and  Phenicia.  With  this  ostensible 
object  he  came  to  Jerusalem,  where  he  was  received  with  great 
honor.  Here  he  acquainted  Onias  with  the  orders  he  had  received 
from  the  king,  and  inquired  very  particularly  after  those  treasures. 
The  high  priest  told  him  that  there  were  treasures  in  that  sacred 
place,  but  that  they  consisted  of  goods  consecrated  to  the  service  of 
God,  of  money  laid  up  for  the  relief  of  widows  and  fatherless  chil- 
dren, beside  a  considerable  sum  deposited  there  for  security  by  Hir- 
canus  the  son  of  Tobias,  a  man  of  great  dignity.  Moreover,  the 
priest  added  that,  as  guardian  of  this  holy  sanctuary,  and,  holding 
this  wealth  in  trust,  he  would  never  consent  to  its  being  taken  from 
its  rightful  owners.  This  remonstrance,  however,  not  being  suffi- 
cient to  release  Heliodorus  from  the  positive  orders  which  he  had 
received,  he  persisted  in  enforcing  admission  into  the  temple,  for 
the  pm-pose  of  abstracting  the  treasure.  The  high  priest,  without 
resorting  to  the  use  of  arms,  did  his  utmost  to  obstruct  his  passage. 
When  the  case  became  known,  the  whole  city  was  moved,  and  the 
most  intense  feeling  displayed.  In  the  midst  of  this  confusion,  He- 
liodorus ordered  the  gates  of  the  temple  to  be  broken  down ;  and 
when  his  men  had  so  far  succeeded  in  this  work  as  to  open  a  way  to 
the  sacred  place,  and  the  officer  was  just  forcing  a  passage,  then, 
while  the  priests  were  in  an  agony  of  prayer,  and  the  people  in  a 
state  bordering  on  distraction,  God  interposed :  it  is  said  an  appari- 
tion appeared  to  the  Syrians ;  but,  from  whatever  cause,  Heliodorus 
fell  senseless  to  the  ground,  and  was  obliged  to  be  carried  away  by 
his  attendants.  The  Jews  rejoiced  in  this  wonderful  deliverance  ; 
but,  concerned  lest  any  evil  should  happen  to  Heliodorus,  Onias 
offered  sacrifices  and  prayers  on  his  behalf;  and,  when  he  recovered, 
he  returned  to  Antioch,  without  having  accomplished  the  object  of 
his  mission. 

When  Simon  found  that  he  had  failed  in  this  attempt,  he  pro- 
ceeded to  excite  the  people  against  the  high  priest,  until  a  tumult 
was  raised,  in  which  several  persons  were  killed.  Onias,  dreading 
the  effects  of  these  disorders,  and  finding  that  his  rival  Simon  was 
high,  in  favor  with  Apollonius  the  governor,  went  in  person  to  com- 


THE  HEBREW  PEOPLE.  417 

plain  to  Seleucus  at  Antioch.     This  had  the  desired  effect :  he  was 
graciously  received,  and  Simon  was  banished. 

It  is  necessary  to  observe  here,  that  as  the  time  was  drawing  nigh 
when  the  Jewish  people  would  cease  to  be  the  Lord's  covenant  na- 
tion, and  the  recognized  depositary  of  truth  and  righteousness  in 
the  world,  we  see  Divine  Providence,  by  a  singular  and  frequently 
dissimilar  chain  of  agencies,  bringing  into  operation  two  great  ele- 
ments, calculated  to  effect  the  most  important  alterations  in  the  as- 
pect and  condition  of  the  world.  We  have,  first,  the  silent  progress 
of  a  giant  power,  which  was  destined  to  subdue  all  the  rival  nations 
of  the  earth,  (see  Appendix,  note  107,)  and  to  bring  all  the  known 
world  under  one  paramount  and  imperial  dominion ;  while,  on  the 
other  hand,  an  equally  remarkable  concurrence  of  circumstances 
was,  to  say  the  least,  alleviating  the  curse  of  Babel,  and  affording  all 
nations  a  common  vehicle  of  communication,  by  which,  from  Judea 
as  a  centre,  the  knowledge  of  sacred  history,  and  of  the  great  truths 
of  Divine  revelation,  might  be  circulated  far  and  wide.  (See  Appen- 
dix, note  108.)  These  important  facts  will  soon  be  found  affecting 
the  character  and  relations  of  the  Jews. 

Soon  after  the  journey  of  Onias  to  Antioch,  by  which  means  he 
got  rid  of  his  factious  rival  Simon,  king  Seleucus  died,  and  was  suc- 
ceeded by  Antiochus  Epiphanes ;  who  was  mean  in  his  spirit,  low 
in  his  habits,  covetous  in  disposition,  and  exceedingly  cruel  in 
temper. 

The  evil  tendency  of  his  bad  character  was,  however,  rather  elicited 
by  the  corrupt  state  of  Jewish  morals,  than  voluntarily  directed 
against  this  people.  But  the  result  was  terrible  beyond  description. 
Soon  after  his  accession,  Jason,*  the  brother  of  the  high  priest,  pro- 
ceeded to  the  king  at  Antioch,  and  offered  a  great  increase  of  tri- 
bute, if  he  would  appoint  him  high  priest,  and  confine  his  deposed 
brother  Onias  in  his  capital.  The  necessities  of  the  king,  occasioned 
by  the  great  tribute  which  he  had  to  pay  to  Rome,  acting  upon  an 
unprincipled  and  covetous  mind,  induced  him  to  yield  a  ready  com- 
pliance with  this  infamous  proposal.  The  pious  and  venerable  Onias 
therefore  was  forthwith  deposed  and  banished,  and  Jason  invested 
with  the  high  priesthood. 

Finding  how  availing  money  was  with  the  young  monarch,  Jason 
gave  a  further  sum  for  liberty  to  erect  a  gymnasium  at  Jerusalem, 
for  the  celebration  of  Grecian  games  in  the  holy  city ;  and  to  build 
an  academy  for  teaching  youth  the  sciences,  after  the  manner  of 

*  It  is  said  that  the  proper  name  of  this  •wicked  man  was  Joshua,  or  Jesus  ;  but  that, 
anxious  to  propitiate  the  king,  and  divest  himself  as  far  as  possible  of  Jewish  peculiarity, 
lie  gave  his  name  the  Greek  form  of  Jason. — Universal  History,  vol.  iii,  p.  48,  note. 

27 


418  THE  HEBREV/  PEOPLE. 

Greece ;  and  for  power  to  make  such  Jews  as  he  thought  fit  free  of 
the  city  of  Antioch.  The  effect  of  these  licenses  tended  to  strengthen 
the  party  of  the  usurper,  and  at  the  same  time  to  inflict  a  terrible  hlow 
on  the  great  cause  of  Jewish  nationality  and  religion.  The  acade- 
mies were  erected,  and  Grecian  learning  cultivated.  His  gymnasium 
was  so  much  frequented,  that  priests  neglected  their  duties  at  the 
altar  to  contend  in  the  games.  As  these  exercises  were  performed 
naked,  it  induced  a  general  desire  to  avoid  the  distinguishing  mark 
of  Judaism.  "  The  only  avowed  purpose  of  these  athletic  exercises 
was  the  strengthening  of  the  body ;  but  the  real  design  went  to  the 
gradual  changing  of  Judaism  for  Heathenism,  as  was  clearly  indi- 
cated by  the  pains  which  many  took  to  efface  the  mark  of  circum.- 
cision.  The  games,  besides,  were  closely  connected  with  idolatry ; 
for  they  were  generally  celebrated  in  honor  of  some  Pagan  god. 
The  innovations  of  Jason  were  therefore  extremely  odious  to  the 
more  pious  part  of  the  nation,  and  even  his  own  adherents  did  not 
enter  fully  into  all  his  views." — JaliVis  Hebrew  Commonwealtli, 
vol.  i,  p.  308. 

So  extensively  did  this  impious  priest  carry  out  his  irreligious 
and  denationalizing  plans,  that  he  actually  sent  Jews  to  contend  in 
the  games  which  were  celebrated  at  Tyre  before  Antiochus,  although 
they  were  avowedly  in  honor  of  Hercules ;  transmitting  by  them, 
at  the  same  time,  a  large  sum  to  be  presented  as  a  votive  offering 
to  the  god.  The  persons  intrusted  with  the  present  had,  however, 
so  much  more  sound  principle  than  their  master,  that  they  presented 
the  money  to  the  Tyrians  for  building  ships  of  war. 

About  this  time  Antiochus,  aware  that  the  king  of  Egypt  intended 
to  attempt  the  recovery  of  Judea  and  Phenicia,  in  making  a  tour  of 
these  provinces,  Avent  to  Jerusalem,  where  he  was  received  by  Jason 
with  great  splendor. 

This  apostate  high  priest  had  now  labored  for  three  years  to  de- 
stroy the  Jewish  constitution  and  religion,  when  he  found  himself 
the  victim  of  villany  similar  to  that  which  he  had  himself  practised. 
It  being  the  time  to  remit  the  annual  tribute  to  Antioch,  he  sent  it 
by  the  hand  of  his  younger  brother  Onias,  who,  carrying  out  in  his 
own  case  the  prevailing  desire  to  merge  all  Hebrew  distinctions  in 
an  accommodation  to  Greek  customs  and  manners,  had  taken  the 
name  of  Menelaus.  This  person,  in  his  intercourse  with  the  Syi-ian 
king,  instead  of  discussing  those  subjects  with  which  he  had  been 
charged  by  his  brother,  availed  himself  of  every  opportunity  of  in- 
sinuating himself  into  the  good  graces  of  the  king ;  and  having  to 
some  extent  succeeded,  he  ventured  to  bid  a  much  larger  sum  than 
Jason  had  paid  as  tribute,  and  was  accordingly  invested  with  the 

27* 


■  THE   HEBREW   PEOPLE.  419 

high  priesthood.  Thus  did  the  unworthy  descendants  of  Israel  bar- 
ter away  the  interests  of  their  country ;  and,  instead  of  uniting  their 
energies  to  make  Judea  strong  and  respectable  in  the  eyes  of  sur- 
rounding states,  they  looked  at  nothing  but  the  gratification  of  their 
own  low  and  sordid  passions. 

Menelaus  returned  to  Jerusalem  with  his  commission,  where,  as 
he  was  supported  by  the  powerful  sons  of  Tobias,  he  soon  found 
himself  at  the  head  of  a  formidable  party.  But,  notwithstanding 
this,  Jason  had  sufficient  strength  to  resist  his  pretensions ;  and  the 
people  being  disgusted  with  his  infamous  treachery,  he  was  obliged 
to  return  to  Antioch.  Here,  the  further  to  commend  himself  to  the 
favor  of  the  king,  he  and  his  friends  solemnly  abjured  the  Jewish 
religion,  and  engaged  to  bring  the  whole  Hebrew  people  to  take  the 
same  course,  and  to  assimilate  their  manners  and  institutions  in  all 
respects  to  the  model  of  the  Greeks.  On  making  these  promises, 
he  obtained  a  military  force,  which  being  unable  to  resist,  Jason  fled 
to  the  counfry  of  the  Ammonites,  leaving  to  the  still  more  apostate. 
Menelaus  the  government  of  Jerusalem.  He  proceeded  to  carry  out 
his  engagement  with  the  imperial  com't  in  all  but  one  particular, — 
he  neglected  to  send  the  tribute  which  he  had  promised  to  pay. 
After  having  been  repeatedly  reminded  of  his  obligation  in  vain,  he 
was  summoned  to  Antioch,  where  he  soon  found  that  the  amount 
must  at  once  be  paid ;  but  the  temporary  absence  of  the  king  at  the 
moment  of  his  arrival  gave  him  time  to  send  orders  back  to  Lysi- 
machus,  his  deputy  at  Jerusalem,  to  abstract  as  many  of  the  golden 
vessels  from  the  temple  as  would  suffice  to  raise  the  money.  By 
these  means  he  realized  enough  to  pay  his  debt,  and,  besides,  to 
make  large  presents  to  Andronicus,  to  whom  Antiochus  had  intrusted 
the  direction  of  affairs  in  his  absence.  But  this  fact  coming  to  the  " 
knowledge  of  Onias,  the  deposed  high  priest,  who  resided  in  exile 
at  Antioch,  he  complained  so  severely  of  this  conduct,  that  an  insur- 
rection of  the  Jews  residing  in  the  capital  was  seriously  apprehended, 
in  consequence  of  then*  anger  against  Menelaus.  At  his  instance, 
therefore,  Andronicus  murdered  the  pious  ex-high  priest  under  cir- 
cumstances of  the  greatest  baseness  and  atrocity.  This  sacrilegious 
conduct  was  equally  fruitful  of  mischief  at  Jerusalem ;  for  although 
Lysimachus  had  three  thousand  men  under  his  command,  so  enraged 
were  the  populace  when  they  heard  what  had  been  done,  that  they 
attacked  him  and  his  guards,  and,  having  slain  many,  pursued  him 
into  the  temple,  where  he  was  destroyed. 

On  the  return  of  Antiochus  to  Antioch,  he  was  informed  of  the 
death  of  Onias  by  the  hand  of  Andronicus  ;  and,  wicked  as  he  was, 
he  was  so  affected  at  the  enoniiity  of  this  crime,  that  he  ordered  that 


420  THE  HEBREW  PEOPLE. 

officer  to  be  taken  to  the  spot  where  he  had  committed  the  murder, 
and  there  to  suffer  the  penalty  of  death.  2  Mace.  iv. 

These  colHsions  and  murders  had  brought  Jerusalem  into  great 
trouble  and  difficulty,  and  rendered  the  rule  of  Menelaus  hateful  to 
the  people.  While  the  Jewish  capital  was  in  this  distracted  con- 
dition, Antiochus  visited  Tyre.  The  Jewish  sanhedrim  (See  Ap- 
pendix, note  109)  took  advantage  of  the  proximity  of  the  king  to 
Jerusalem  to  send  thi'ee  persons  thither,  for  the  purpose  of  explain- 
ing the  imhappy  circumstances  of  the  Jewish  people,  and  of  showing 
that  this  was  attributable  to  the  conduct  of  the  high  priest.  They 
acquitted  themselves  so  well  in  this  duty,  that  Menelaus,  unable  to 
defend  himself,  had  recourse  to  his  usual  weapon,  bribery  :  by  this 
means  he  gained  over  the  king's  favorite,  Ptolemy  Macron,  who  not 
only  induced  the  monarch  to  acquit  the  high  priest,  but  also  to  put 
the  deputies  to  death. 

This  afforded  Menelaus  a  complete  victory ;  so  he  henceforth  pro- 
ceeded on  in  his  career  of  impiety  and  cruelty,  unchecked  by  inward 
principle  or  external  power.  Dm-ing  this  time,  while  Antiochus  was 
engaged  in  an  expedition  to  Egypt,  on  a  report  being  spread  that 
he  was  killed  before  Alexandria,  Jason,  who  had  been  long  sheltered 
among  the  Ammonites,  suddenly  appeared  before  Jerusalem  with  a 
band  of  one  thousand  resolute  men.  With  this  force,  by  the  aid  of 
his  friends  within  the  city,  he  easily  obtained  admission,  and  forced 
Menelaus  to  retire  into  the  citadel.  Being  thus  in  possession  of  the 
metropolis,  he  vented  his  rage  against  all  those  whom  he  suspected 
to  belong  to  the  party  of  his  brother :  this  led  to  the  most  shocking 
barbarity,  which,  however,  was  soon  terminated  by  the  approach  of 
Antiochus.  The  king,  having  invaded  Egypt  with  every  prospect 
of  success,  was  suddenly  arrested  in  his  progress  by  the  presence 
of  Roman  ambassadors,  who  insisted  on  his  immediate  retreat,  on 
pain  of  being  declared  an  enemy  to  Rome.  Not  daring  to  meet  the 
arms  of  the  republic,  he  sullenly  relinquished  his  prey ;  and,  re- 
turning, heard  that  the  Jews  had  rejoiced  at  the  rumor  respecting 
his  death,  and  were  now  in  a  state  of  insurrection  against  his  au- 
thority :  he  therefore  marched  directly  to  Jerusalem.  The  Jews, 
aware  of  his  wrath,  closed  their  gates,  and  defended  their  city 
with  great  vigor ;  but  in  vain ;  they  could  not  resist  his  army : 
Jerusalem  was  taken  by  storm,*  and  subjected  to  the  most  horrid 
barbarities.  The  carnage  lasted  for  three  days ;  and  it  is  said 
forty  thousand  persons  were  killed,  and  an  equal  number  taken  for 

^  Josephus,  in  his  "  Antiquities,"  appears  to  intimate  that  the  Jews  did  not,  on  this 
occasion,  resist;  but  in  his  "Wars,"  he  says,  that  Antiochus  took  the  city,  which  is  con- 
finned,  2  Mace.  V,  12;  Diodorus  Siculus,  34,  "Book  of  Fragments,"  p.  726. 


THE   HEBREW  PEOPLE.  421 

captives,  and  sold  as  slaves  into  the  neighboring  countries.  Elated 
with  his  success,  he  caused  Menelaus  the  high  priest  to  lead  him 
into  the  temple,  even  into  the  most  holy  place.  Here  he  defiled 
the  sacred  vessels,  and  removed  all  the  gold,  valuables,  and  trea- 
sure which  had  been  laid  up  there,  even  to  the  veil  of  the  sanc- 
tuary. By  these  means  he  obtained  one  thousand  eight  hundred 
talents  of  gold  and  silver,  besides  the  gold  and  vessels  which  he 
took  from  the  temple ;  and  Avith  this  booty  he  marched  in  triumph 
to  Antioch.  2  Mace,  v,  21.  And  as  if  this  butchery  and  robbery 
w^as  not  a  sufficient  infliction  on  the  unhappy  Jews,  he  confirmed 
Menelaus  in  the  high  priesthood,  and  appointed  one  Philip,  a  Phry- 
gian, a  most  barbarous  man,  to  be  governor  of  the  country. 

These  measures  were  the  commencement  of  a  regular  system  of 
tyranny  and  slaughter.  After  two  years  from  the  spoiling  of  the 
temple  by  Antiochus,  he  sent  Apollonius  to  Jerusalem,  with  an  army 
of  twenty-two  thousand  men.  He  came  in  a  peaceable  way,  and 
took  up  his  quarters  in  the  city,  until  the  first  Sabbath-day,  when  he 
sallied  out  with  his  troops,  ordering  them  to  massacre  the  men,  and 
make  captives  of  all  the  women  and  children.  This  cruel  and  unex- 
pected attack  on  an  unarmed  population,  amid  the  sanctities  of  the 
Sabbath,  filled  Jerusalem  with  blood,  and  was  followed  by  universal 
rapine ;  the  houses  were  plundered  and  demolished,  the  walls  of  the 
city  broken  down,  and  a  castle  built  on  Mount  Zion,  which  com- 
manded the  entrance  of  the  temple ;  by  which  means  Apollonius 
obtained  entire  control  over  the  celebration  of  worship. 

These  preparations  appear  to  have  been  made  with  the  design  of 
carrying  out  a  preconceived  purpose  of  the  king.  Soon  afterward 
an  edict  was  published  at  Antioch,  and  proclaimed  in  all  the  pro- 
vinces of  Syi'ia,  commanding  the  people,  throughout  the  whole  em- 
pire, to  worship  the  gods  of  the  king,  and  to  acknowledge  no  religion 
but  his.  An  old  Greek  was  sent  to  Judea  to  enforce  this  law. 
Henceforth  all  the  services  of  the  temple  were  prohibited ;  circum- 
cision, the  keeping  of  the  Sabbath,  and  every  observance  of  the  law, 
were  now  made  capital  offenses ;  all  the  copies  of  the  sacred  books 
that  could  be  found  were  destroyed.  Idolatrous  altars  were  erected 
in  every  city,  and  the  people  were  commanded  to  offer  sacrifices  to 
the  gods,  and  to  eat  swine's  flesh  every  month  on  the  birth- day  of 
the  king.  The  temple  at  Jerusalem  was  altered  and  profaned,  in 
accordance  with  this  infamous  policy.  The  sacred  building  was 
dedicated  to  Jupiter  Olympius ;  an  image  of  this  Heathen  deity  set 
up ;  and,  on  the  altar  of  Jehovah,  another  smaller  one  was  erected, 
on  which  to  sacrifice  to  Jupiter.  1  Mace,  i,  41-64 ;  2  Mace.  v. 

The  Jews  had  never  before  been  subjected  to  a  persecution  so 


422  THE  HEBREW  PEOPLE. 

directly  leveled  against  all  their  institutions,  and  enforced  with  such 
diligent  and  persevering  malignity.  The  execution  of  these  laws 
was  as  execrable  as  their  object.  Two  women,  having  circumcised 
their  infants  with  their  own  hands,  being  detected,  were  led  through 
the  streets  of  Jerusalem,  with  their  infants  hung  about  their  necks, 
and  then  cast  from  the  highest  part  of  the  walls  of  the  city,  and 
dashed  to  pieces.  On  another  occasion  a  thousand  men,  women,  and 
children  were  discovered  secretly  observing  the  Sabbath  in  a  cave, 
and  all  barbarously  put  to  death  by  the  inhuman  Philip. 

Antiochus  was  enraged  to  find  that  so  many  of  the  Jews  resisted 
his  will ;  and  his  wrath  was  perhaps  rendered  more  intense,  because 
the  Samaritans  had  readily  submitted  to  his  edict,  and  allowed  their 
temple  to  be  dedicated  to  Jupiter  Xenios,  or,  "the  protector  of 
strangers."  He  therefore  came  in  person  to  Jerusalem,  to  enforce 
the  law,  or  extirpate  the  people.  His  first  victim  was  Eleazar,  a 
very  aged  scribe,  who,  when  commanded  to  eat  swine's  flesh,  posi- 
tively refused,  and  although  ninety  years  of  age,  upheld  the  religion 
of  his  God  with  sterling  energy ;  and,  at  last,  exhorting  others  to 
follow  his  example,  died  under  the  lash  of  the  tyrant.  A  mother 
and  her  seven  sons,  all  grown  up,  acted  in  the  same  heroic  manner. 
The  young  men,  refusing  to  transgress  the  law,  were  subjected,  in 
succession,  to  the  most  horrid  tortures,  until  every  one  of  them,  and, 
lastly,  the  mother  also,  died  martyrs  for  the  cause  of  truth  and 
righteousness.  2  Mace.  vii. 

These  atrocities  produced  the  results  which  always  follow  such 
deeds,  where  any  manly  spirit  or  nobility  of  soul  remains.  Men 
who  had  a  conscientious  regard  for  the  law  of  their  God  and  the  reli- 
gion of  their  fathers,  and  whose  minds  were  not  so  debased  by 
slavery  as  to  have  lost  every  noble  attribute  of  human  nature,  would 
prefer  dying  in  a  patriotic  resistance  to  such  tyranny,  rather  than  to 
perish  tamely  imder  the  power  of  the  tyrant.  The  man  who  first 
dared  to  adopt  this  course  was  an  aged  priest,  name  Mattathias,  the 
father  of  five  sons,  all  distinguished  for  bodily  strength  and  nobility 
of  mind.  When  the  king's  officers  came  to  the  city  of  Modin,  where 
this  family  resided,  to  make  the  Jews  sacrifice  to  the  Heathen  gods, 
they  invited  Mattathias  to  bring  his  sons  and  brethren  first  to  the 
sacrifice,  that  the  infiuence  of  his  character  and  office,  as  a  ruler, 
might  induce  others  to  follow  his  example ;  that  he  might  thus  be 
regarded  as  one  of  "the  king's  friends."  The  aged  priest  indig- 
nantly refused  compliance,  protesting  that,  if  himself  and  his  sons 
stood  alone,  they  would  adhere  to  the  law  and  ordinances  of  God. 
While  he  was  thus  declaring  his  determination,  he  saw  one  of  the 
apostate  Jews  come  forth  to  the  altar  to  oflfer  sacrifice.     This  fla- 


THE  HEBREW  PEOPLE.  423 

grant  act  roused  the  spirit  of  tlie  priest :  inflamed  with  zeal,  he  ran 
toward  the  culprit,  and,  in  the  sight  of  all  the  people,  inflicted  on  him 
the  punishment  which  the  law  denounced  against  idolatry, — he  slew 
him  upon  the  altar.  He  also  killed  the  king's  commissioner,  who 
had  been  sent  to  compel  the  people  to  sacrifice,  and  pulled  down  the 
altar;  then,  running  through  the  city,  crying,  with  a  loud  voice, 
"  Whosoever  is  zealous  of  the  law,  and  maintaineth  the  covenant,  let 
him  follow  me,"  (1  Mace,  ii,  27,)  he,  with  his  sons,  abandoned  all  the 
property  they  had  in  the  city,  and  went  out  into  the  wilderness. 
They  were  quickly  followed  by  many  others ;  and,  as  soon  as  it  was 
noised  abroad,  great  numbers  crowded  to  their  retreat,  until  Matta- 
thias  found  himself  at  the  head  of  a  considerable  body  of  men. 

Having  placed  himself  and  his  friends  in  this  position,  the  vener- 
able priest  addressed  himself  to  the  arduous  duty  which  he  had  un- 
dertaken with  becoming  gravity  and  zeal.  The  first  point  which 
appears  to  have  engaged  his  attention  was,  the  proper  line  of  conduct 
which  they  were  bound  to  pursue  with  respect  to  the  Sabbath. 
Hitherto  the  Jews  had  always  regarded  themselves  as  under  a  reli- 
gious obUgation  to  avoid  all  warlike  operations  on  that  holy  day. 
To  such  an  extent  had  this  been  carried,  that  they  would  not  defend 
themselves,  even  when  attacked.  Their  Heathen  foes,  therefore, 
generally  selected  the  sacred  day  for  their  assaults,  that  they  might 
secure  their  object  without  resistance.  But  Mattathias,  having  con- 
sidered the  subject  with  his  friends,  and  consulted  such  learned 
scribes  as  he  had  access  to,  decided  that,  although  it  was  not  right 
to  provoke  a  combat  on  the  Sabbath-day,  it  was,  nevertheless,  their 
duty,  if  attacked  on  that  day,  to  defend  themselves,  and  resist  the 
aggression.  1  Mace,  ii,  41.  This  was  a  most  important  decision,  and 
had  a  mighty  influence  upon  the  results  of  the  ensuing  war. 

The  general  course  of  proceeding  adopted  by  the  aged  chief  seems, 
also,  to  merit  particular  attention.  He  did  not  shrink  from  engaging 
any  of  the  Syrian  forces  that  came  in  his  way ;  but  his  principal  ob- 
ject, or,  at  least,  his  immediate  design,  does  not  appear  to  have  been 
the  expulsion  of  the  Syrians.  As  a  patriotic  soldier,  this  might  have 
been  expected ;  but  as  a  patriotic  priest,  he  thought  it  wiser  to  act 
differently.  He  appears  to  have  viewed  the  humbled  and  prostrate 
condition  of  Israel  as  the  result  of  the  infidelity  of  the  people ;  and 
therefore  directed  his  energies  to  the  restoration  of  the  Jewish  faith. 
With  this  object  he  marched  from  town  to  town,  destroying  all  idola- 
trous altars,  punishing  with  death,  or  driving  into  other  lands,  those 
that  had  apostatized  from  the  faith,  recovering  the  sacred  books  which 
had  been  concealed,  and  restoring  again  the  law,  the  worship,  and  the 
authority  of  Jehovah.     In  these  efforts  he  was  eminently  successful. 


424  THE  HEBREW  PEOPLE. 

Those  who  had  not  been  circumcised  submitted  to  that  rite ;  and 
not  only  was  the  religious  aspect  of  the  country  soon  greatly  im- 
proved, but  some  important  advantages  were  gained  over  the  enemy. 
When  the  venerable  Mattathias  found  his  end  approaching,  he  exhort- 
ed his  sons  to  devote  their  lives  to  the  holy  cause  in  which  they  had 
been  engaged,  reminding  them  of  the  noblest  examples  in  Hebrew 
history.  He  then  advised  them  to  regard  their  brother  Simon  as 
their  counselor,  on  account  of  his  wisdom ;  and  Judas  he  appointed 
the  captain,  because  of  his  strength  and  bravery :  him  he  surnamed 
^'2p'a  Maccabeus,  or,  "  the  hammerer."*  Thus  Mattathias  blessed 
his  sons,  and  died  in  a  good  old  age. 

On  the  death  of  his  father,  Judas  took  the  command  of  the  band 
which  had  been  gathered  together,  about  six  thousand  men,  2  Mace, 
viii,  1 ;  and,  as  soon  as  the  days  of  mourning  had  expired,  proceeded 
to  carry  on  the  war.  Tliis  may  be  called  the  war  of  Jewish  indepen- 
dence. From  the  time  of  their  return  from  captivity,  the  Jews  had 
been  always  in  entire  subjection  to  Gentile  powers.  At  first  they 
were  a  part  of  the  Persian  empire ;  they  then  passed  imder  the  do- 
minion of  Alexander ;  on  the  division  of  his  kingdom  they  were  sub- 
jected to  Egypt ;  and,  lastly,  had  been  attached  to  the  Greek  king- 
dom of  Syria.  Nor  is  it  probable  that  the  Jews  would  have  made 
any  vigorous  efforts  to  obtain  freedom  and  self-government,  if  they 
had  been  ruled  with  tolerance  and  moderation.  But  the  boundless 
cruelty  and  insane  impiety  of  Antiochus  were  too  much  for  endu- 
rance, by  men  of  such  energy  and  intellect  as  the  Jews.  Besides, 
the  time  was  peculiarly  appropriate  for  such  an  attempt.  The  dis- 
jointed fragments  of  the  Macedo- Grecian  empire  were  becoming  daily 
more  feeble  and  disorganized ;  while  the  mighty  power  of  Rome  was 
steadily  advancing,  giving  constant  evidence  of  her  great  purpose  and 
destiny, — to  govern  the  world.  It  was,  therefore,  the  manifest  poHcy 
of  Rome  to  encourage,  rather  than  to  suppress,  efforts  made  by  states, 
subject  to  the  kingdoms  of  Syria  and  Egypt,  for  the  purpose  of  ob- 
taining independence. 

Under  such  circumstances  Judas  commenced  his  martial  career. 
We  are  desirous  of  giving  a  clear  exhibition  of  the  prominent  events 
of  Jewish  history,  and  particularly  of  this  period ;  but  wc  have  no 
partiality  for  extended  details  of  bloodshed  and  slaughter :  our  ac- 
count of  these  military  efforts  will  therefore  be  as  condensed  as  may 
be  consistent  with  perspicuity. 

The  first  efforts  of  Judas  were  directed  to  the  recovery  of  the 
strongholds  and  fortresses  which  constituted  the  important  military 

"  A  similar  appellation  was  given  to  Charles  of  France,  who  was  surnamed  Martel,  or, 
"the  hammer." 


THE  HEBREW  PEOPLE.  425 

positions  of  the  country.  By  a  series  of  actions,  planned  with  great 
boldness,  and  executed  with  equal  daring,  he  obtained  possession  of 
the  most  important  of  these,  and  made  his  name  terrible  to  Syrians, 
Samaritans,  and  apostate  Jews.  At  the  same  time,  those  Hebrews 
who  had  fled  into  exile,  rather  than  conform  to  the  Grecian  idolatry, 
gradually  returned  and  ranged  themselves  under  his  standard.  It 
was  fortunate  for  the  cause  of  Jewish  freedom,  that  while  Judas  was 
pursuing  this  career  of  success,  and  securing  to  himself  a  basis  for 
future  and  more  decisive  achievements,  Antiochus  was  wasting  his 
time  and  squandering  his  resources  in  a  series  of  foolish,  but  very 
costly,  games  and  entertainments  at  Antioch.  At  length  Apollonius, 
the  Syrian  governor  of  Judea  and  Samaria,  perceiving  that  the  course 
of  Judas  could  no  longer  be  concealed  or  endured,  gathered  an  army, 
and  proceeded  to  attack  him.  Judas,  not  at  all  daunted  by  the  su- 
perior numbers  of  the  enemy,  did  not  avoid  the  combat.  The  result 
was  a  total  defeat  of  the  Syrian  army,  which  left  Apollonius,  their 
general,  and  a  great  number  of  his  men,  dead  on  the  field.  Judas, 
in  this  encounter,  took  the  spoil  of  the  enemy,  and  particularly  the 
sword  of  Apollonius,  which  he  used  ever  afterwards. 

This  defeat  greatly  enraged  Antiochus ;  and  he  again  vowed  the 
total  extermination  of  the  Jewish  race.  But  his  exchequer  was  empty, 
and  he  was  obliged  to  wait  until  he  could  obtain  the  means  of  bring- 
ing a  sufficient  force  into  the  field. 

While  the  wicked  king  of  Syria  was  preparing  to  take  the  war  into 
his  own  hands,  Seron,  the  deputy-governor  of  Coelo- Syria,  marched 
against  Judas,  hoping  to  crush  this  rebelhon  before  the  king  had  com- 
pleted his  arrangements.  With  this  object  he  marched  to  Beth-ho- 
ron,  where  Judas,  with  a  small  body  of  men,  met  him.  These  were 
so  wearied  with  their  march,  and  so  terrified  at  the  number  of  the 
Syrian  army,  that  they  desired  to  avoid  the  conflict.  But,  Judas  as- 
suring them  that  the  battle  did  not  depend  upon  the  nimiber  of  war- 
riors, but  upon  the  blessing  of  God,  they  took  courage;  and,  their 
captain  bravely  leading  them  on,  the  Syrian  host  was  completely 
routed,  and  Seron  was  killed. 

This  new  success  induced  Philip,  the  governor  of  Jerusalem,  to 
assure  Antiochus  that  Judea  would  be  lost  to  the  Syrian  kingdom, 
unless  speedily  relieved  by  an  efficient  army.  At  this  news,  the  rage 
and  embarrassment  of  the  king  were  greatly  increased.  He  found 
that,  while  large  and  vigorous  efforts  were  immediately  indispensable 
in  Judea,  his  resources  were  nearly  exhausted.  Rousing  himself, 
therefore,  from  his  luxury  and  sloth,  he  took  a  part  of  his  forces  and 
marched  into  Persia,  hoping  thus  to  accumulate  sufficient  treasure  to 
supply  his  wants,  leaving  Lysias  in  charge  of  the  government  at  home. 


.426  THE  HEBREW  PEOPLE. 

with  orders  to  invade  Judea,  and  destroy  all  the  Jews.  This  officer 
delayed  not  to  carry  the  wishes  of  his  sovereign  into  effect.  He  ac- 
cordingly dispatched  Ptolemy  Macron,  governor  of  Coclo-Syi-ia  and 
Phenicia,  with  Nicanor  and  Gorgias,  two  experienced  ofBcers,  and 
forty  thousand  men,  with  strict  orders  to  see  the  king's  commands 
punctually  obeyed.  These  proceeded  to  Emmaus,  where  they  were 
reinforced  by  seven  thousand  horse. 

Judas  immediately  marched  his  little  army  to  meet  them;  and, 
having  encouraged  his  men  by  recapitulating  their  past  exploits,  he 
proclaimed,  according  to  the  Mosaic  law,  that  all  who  had  married 
wives,  planted  vineyards,  or  felt  their  hearts  fail,  should  have  leave 
to  depart.  This  license  reduced  the  numbers  of  his  men  to  three 
thousand;  and  even  these  few  intrepid  men  were  but  imperfectly 
armed.  He  then  marched  his  little  band  to  Mizpeh,  to  seek  Divine 
aid  by  prayer,  fasting,  and  sacrifice ;  and  then  proceeded  to  the  vicini- 
ty of  the  opposing  army,  telHng  his  men  that  he  should  attack  them 
the  next  morning.  In  the  evening,  however,  he  was  informed  by  his 
scouts,  that  Gorgias  was  coming  that  night,  with  five  thousand  foot, 
and  one  thousand  horse,  hoping  to  surprise  and  cut  him  off.  He  deem- 
ed this  a  favorable  opportunity  to  make  a  bold  attack  on  the  main 
body  of  the  enemy.  He  therefore  marched  his  troops,  and  fell  sud- 
denly on  the  Syrian  army,  which,  weakened  by  the  absence  of  the 
detachment  under  Gorgias,  and  tlirown  into  confusion  by  the  sudden- 
ness of  the  attack,  was  completely  routed,  with  the  loss  of  three  thou- 
sand men,  and  all  their  camp,  baggage,  and  spoil.  Meantime  Gor- 
gias, who  had  in  vain  sought  the  Jewish  army  among  the  mountains, 
returned  with  his  men,  weary  and  dispirited,  and,  on  commg  to  his 
camp,  found  it  fired,  and  the  main  body  of  the  army  dispersed.  This 
threw  his  troop  into  such  a  panic,  that,  in  defiance  of  all  his  efforts, 
they  threw  down  their  arms,  and  fled.  In  the  pui'suit,  Judas  killed 
six  thousand  more  of  the  enemy,  and  completely  supplied  his  wants 
by  the  spoil  of  the  Syi-ian  camp ;  for  here  he  not  only  obtained  arms 
and  furniture,  but  he  found  that  so  certainly  was  success  presumed 
by  the  Syrian  army,  that  many  merchants  accompanied  it,  prepared 
with  large  sums  of  money  to  buy  the  Jewish  captives.  These,  also, 
"with  their  treasure,  fell  into  his  hands,  and  abundantly  provided  him 
with  means  to  carry  on  the  war. 

In  another  respect  the  result  of  this  victory  was  even  more  advan- 
tageous to  the  Jewish  chief.  His  countrymen  now  found  that  his 
cause  was  not  so  desperate  as  they  had  imagined.  They  therefore 
rallied  around  him  in  increasing  numbers,  and  he  soon  found  him- 
self at  the  head  of  a  respectable  force. 

When  intelligence  of  this  defeat  reached  Antioch,  Lysias  collected 


THE  HEBEEW  PEOPLE.  427 

an  army  of  sixty  thousand  foot,  and  five  thousand  horse,  and,  placing 
himself  at  its  head,  marched  to  Judea  through  Idumea.  But,  while 
investing  Bethsura,  a  frontier  fortress,  Judas,  with  ten  thousand 
men,  attacked  him,  and  routed  his  army,  killing  five  thousand  of  his 
men.  This  victory  threw  the  whole  countiy  open  to  the  Maccabean 
chief,  and  so  terrified  the  Syrian  soldiers,  that  Lysias  was  com- 
pelled to  seek  troops  in  distant  countries  for  a  new  expedition. 

Judas  now  returned  to  Jerusalem,  where  he  repaired  and  purified 
the  temple.  The  sacrifices  were  recommenced  on  the  same  day  on 
which,  three  years  before,  the  temple  had  been  dedicated  to  Jupiter 
Olympius.  The  new  dedication  was  celebrated  for  eight  days  with 
great  joy  and  gratitude.  The  stronghold,  which  had  been  built  upon 
Mount  Zion,  still  continued  in  possession  of  the  Syrians  and  apos- 
tate Jews.  These  were  always  ready  to  sally  out,  and  destroy  any 
who  might  be  seen  attending  the  services  of  the  sanctuary.  Nor 
had  Judas  sufficient  time  to  concentrate  his  army,  and  reduce  this 
fortress ;  nor  could  he  aiford  to  detach  a  force  strong  enough  effec- 
tually to  blockade  it.  He  therefore  built  a  high  wall,  to  protect  the 
temple  from  this  danger. 

Judas  now  turned  his  attention  to  those  neighboring  tribes  which 
had  made  aggressions  upon  Judea  during  the  time  of  trouble  and 
subjection.  He  first  marched  against  the  Idumeans,  who  had  taken 
possession  of  the  southern  parts  of  Judea.  These  he  subdued,  and 
burned  their  towers.  2  Mace,  x,  15-23.  His  next  object  was  the 
chastisement  of  the  Ammonites,  who  had  occupied  the  country 
about  Jazer,  on  the  east  of  the  Jordan,  where,  in  a  series  of  battles, 
he  defeated  them.  Verses  24-38.  Gilead,  Galilee,  and  Bozrah  were 
in  succession  the  scene  of  his  exploits.  Wherever  Jews  were  con- 
fined or  oppressed,  or  an  organized  opposition  was  preparing,  this 
unwearied  chief  was  seen,  alike  active,  prudent,  and  valiant.  In 
many  cases  he  found  small  numbers  of  Jews  persecuted  by  the  Hea- 
then, and  for  whom,  in  their  isolated  position,  he  could  afford  no 
permanent  defense.  These  he  removed  into  Judea,  with  their  wives 
and  children,  thus  saving  them  from  much  future  danger,  and  con- 
centrating the  strength  of  the  nation.  Antiochus  was  informed  of 
these  successes  of  the  Jews  while  in  Persia;  and,  agonized  with 
vexation,  he  set  out  on  his  return,  but  died  on  the  journey.  1  Mace, 
vi,  1-16 ;  2  Mace.  ix. 

At  the  commencement  of  the  following  reign,  the  Jews  were- 
treated  kindly  by  Ptolemy  Macro ;  but  he  soon  afterwards  commit- 
ted suicide :  when  Lysias,  the  regent  of  the  kingdom,  again  invaded 
Judea,  and  laid  siege  to  Bethsura  a  second  time,  and  was  again  de- 
feated with  great  loss  by  Judas.     Soon  after  this  victory,  Judas  waa 


428  THE  HEBREW  PEOPLE. 

enabled  to  terminate  this  war  with  Syria.  The  Roman  ambassa- 
dors then  in  Antioch  appear  to  have  aided  in  obtaining  this  peace. 
2  Mace,  xi,  34-38. 

The  Syrian  garrison  on  Mount  Zion  still  continued  its  harassing 
annoyance ;  and  Judas,  freed  from  external  aggression,  now  deter- 
mined to  reduce  it ;  but  intelligence  of  his  measures  having  reached 
Antioch,  Judea  was  again  invaded  by  Lysias,  with  an  army  of  one 
hundred  thousand  foot,  twenty  thousand  horse,  and  elephants  and 
chariots.  To  this  host  no  open  opposition  could  be  offered ;  but, 
while  they  were  besieging  Bethsura,  Judas,  in  a  night  attack,  cut 
off  four  thousand  men,  and  retired  in  safety  before  day-break.  On 
the  next  day  a  battle  was  fought ;  but  Judas,  to  save  his  little  band 
from  being  surrounded,  was  obliged  to  retreat  to  Jerusalem,  the  for- 
tifications of  which  he  had  strengthened.  In  this  conflict  he  lost  his 
youngest  brother.  1  Mace,  vi,  19-51. 

These  desperate  efforts  appeared  fruitless :  Bethsura  fell  into  the 
hands  of  the  enemy,  Jerusalem  was  closely  invested,  and  all  the  ad- 
vantage which  had  been  earned  at  the  cost  of  so  much  danger  and 
blood  seemed  about  to  be  lost  forever ;  when  Providence  interfered. 
Lysias  heard  that  Philip,  who  had  been  appointed  regent  by  the  late 
king,  had  entered  Syria  at  the  head  of  an  army  levied  in  Media  and 
Persia.  He  therefore  made  peace  with  Judas,  acceding  to  all  his 
demands.  Yet,  on  being  admitted  into  Jerusalem  after  the  treaty, 
he  immediately  violated  it  by  breaking  down  the  walls  of  the  city : 
he  then  retired  to  Antioch.  One  favorable  result  of  this  event  was, 
the  removal  of  Menelaus,  who,  being  now  in  disfavor,  was  taken 
away  with  the  Syrian  army,  and  soon  after  put  to  death.  Alcimus 
was  appointed  high  priest  in  his  stead. 

But  this  person  not  being  in  the  regular  succession  to  the  high 
priesthood,  and  withal  an  unprincipled  and  wicked  man,  the  Jews 
refused  to  allow  him  to  enter  upon  the  office.  He  accordingly  re- 
turned with  his  adherents  to  Antioch,  and  complained  of  the  affront 
thus  offered  to  the  monarch,  and  the  injury  inflicted  on  himself. 
Accordingly,  Demetrius,  who  had  escaped  from  Rome,  and  was  now 
on  the  throne,  sent  an  army  under  Bacchides  into  Judea,  to  estab- 
lish Alcimus  in  his  office  by  force.  This  general  entered  the  coun- 
try as  if  on  a  peaceful  mission,  until,  having  got  some  Jews  in  his 
power,  he  treacherously  put  them  to  death.  But,  being  unable  to 
decoy  Judas,  he  left  a  force  sufficient  to  protect  Alcimus,  and  re- 
tired to  Antioch.  Judas,  who  had  retreated  before  the  superior 
forces  of  Bacchides,  on  hearing  of  his  departure,  immediately  ap- 
peared, and,  marching  through  the  land  at  the  head  of  his  troop,  in- 
flicted Bummary  punishment  on  those  Jews  who  had  apostatized 


THE  HEBREW  PEOPLE.  429 

from  the  faith.  Alcimus,  unable  to  make  any  eflPectual  resistance, 
again  repaired  to  Antioch,  and  renewed  his  complaints.  Demetrius 
now  sent  another  army  under  Nicanor,  who  had  special  orders  either 
to  kill  Judas,  or  to  take  him  prisoner. 

This  oflBcer,  like  his  predecessors,  endeavored,  by  a  show  of 
friendship,  to  get  Judas  into  his  power ;  but  in  vain.  War  was 
therefore  renewed.  In  the  first  battle  the  Syrians  were  defeated, 
and  Nicanor  obliged  to  take  refuge  in  the  fortress  on  Mount 
Zion.  In  a  second  conflict,  fought  soon  after,  he  lost  his  life,  and 
his  army  was  entirely  destroyed  or  dispersed.  After  this  victory, 
the  Jews  enjoyed  a  season  of  quiet,  which  Judas  improved  by 
sending  an  embassy  to  Rome,  to  solicit  the  friendship  of  that  great 
nation.  The  ambassadors  were  favorably  received,  and  an  alliance 
entered  into,  which,  although  it  precluded  the  imperial  power  from 
no  right,  was  calculated  to  benefit  the  Jews.  At  the  same  time  the 
senate  sent  orders  to  Demetrius,  forbidding  him  in  future  to  en- 
croach upon  Judea.  (Justin,  xxxvi,  3 ;  2  Mace,  iv,  11 ;  1  Mace,  viii.) 

Before  the  return  of  these  ambassadors,  or  the  communication 
from  the  senate  of  Rome  could  reach  Demetrius,  he  had  sent  ano- 
ther army,  under  Bacchides,  into  Judea.  Having  in  his  way  secured 
the  famous  cave  of  Maseloth  in  Galilee,  he  appeared  before  Jerusa- 
lem, with  twenty  thousand  foot  and  two  thousand  horse.  Judas, 
emboldened  by  continual  success,  ventured  to  attack  this  army  with 
his  own,  which  at  the  first  was  but  three  thousand ;  and  of  these  the 
far  greater  number,  shrinking  from  the  unequal  conflict,  deserted 
before  the  battle.  With  those  few  followers  the  intrepid  chief  as- 
sailed the  right  wing  of  the  Syrian  army,  broke  it,  and  pursued  it 
to  a  considerable  distance ;  but  as  he  had  no  reserve  to  keep  the 
left  wing  of  the  enemy  in  check,  it  moved  round,  and  completely 
inclosed  the  Jewish  band.  On  this  occasion  Judas  was  slain,  after 
having  performed  prodigies  of  valor. 

If  ever  praise  was  deserved  by  any  soldier-patriot,  it  was  earned 
by  this  noble-minded  Jew.  His  sphere  of  action  did  not  place  na- 
tions at  his  feet,  or  give  him  an  opportunity  of  marshaling  myriads ; 
yet,  making  a  proper  estimate  of  his  small  resources  and  his  great 
achievements,  the  Hebrew  hero,  during  the  six  years  of  his  martial 
career,  will  not  be  disparaged,  when  placed  in  comparison  with  any 
warrior  whose  deeds  have  been  heralded  by  history,  or  formed  the 
theme  of  poetic  inspiration. 

After  the  death  of  Judas,  the  apostate  Jews,  under  the  protection 
of  the  Syrians,  again  recovered  strength,  and  were  placed  by  the 
Syrian  general  in  possession  of  all  offices  of  trust  throughout  the 
country ;  while,  at  the  same  time,  no  mercy  was  shown  by  Bac- 


430  THE  HEBREW  PEOPLE. 

chides  to  any  one  who  was  known  to  have  been  a  follower  of 
Judas. 

In  this  crisis  those  who  still  adhered  to  the  worship  of  Jehovah, 
and  were  willing  to  hazard  their  lives  in  his  cause,  gathered  them- 
selves together,  and  made  Jonathan,  the  youngest  brother  of  Judas, 
their  captain.  Under  his  command  they  withdrew  to  the  wilderness. 
*'  After  a  few  skirmishes  with  the  Arab  tribes  in  that  neighborhood, 
Jonathan  sent  the  wives  and  children  of  his  soldiers  to  the  Naeba- 
theans,  under  a  convoy,  commanded  by  his  eldest  brother  Johanan, 
or  John,  Caddis,  (KaSdig  '^"13.)  But  while  on  their  way,  they  were 
attacked  and  plundered,  and  John  himself  was  slain  by  the  Arabic 
tribe  of  Jambri  from  Medaba." — Jahi's  Hebrew  Commonwealth, 
vol.  i,  p.  338. 

This  was  a  serious  loss,  but  it  did  not  dispirit  the  Maccabean 
chief.  He  retired  to  the  marshes  of  Jordan ;  and  being  furiously 
assailed  by  Bacchides  with  a  greatly  superior  force,  after  a  brave 
defense,  the  captain  and  his  gallant  band  plunged  into  the  river, 
swam  to  the  other  side,  and  escaped. 

The  Syrian  general  then  returned  to  Jerusalem,  repaired  the 
fortijBcations  of  the  castle  on  Mount  Zion,  and  strengthened  several 
fortresses  throughout  the  country,  providing  them  with  arms  and 
provisions,  that  the  garrisons  of  these  posts  might  always  hold  Judea 
in  subjection. 

Alcimus  was  now  confirmed  in  the  high  priesthood ;  nor  was  it 
likely  that  his  tenure  of  the  ofiice  would  be  soon  disturbed.  But  he 
was  in  a  position  which  brought  him  in  a  very  special  manner  under 
the  eye  of  Jehovah :  he  dared  in  these  circumstances  to  transgress 
yet  more  fearfully,  and  he  died.  He  commanded  (in  all  probability, 
in  compliment  to  his  Syrian  friends)  that  the  wall,  separating  the 
court  of  the  Gentiles  from  the  court  of  the  Israelites,  should  be 
thrown  down ;  but  as  he  was  commanding  this,  he  was  smitten  with 
palsy,  so  that  he  could  not  speak,  and  died  in  great  agony.  Bac- 
chides, in  consequence,  retired  to  Antioch,  and  the  Jews  had  two 
years  of  tranquillity. 

Jonathan  and  his  friends  did  their  utmost  during  this  interval  to 
strengthen  their  cause,  and  increase  their  numbers  ;  until  they  had 
become  so  formidable,  that  the  apostate  Jews  sent  to  inform  Deme- 
trius, king  of  Syria,  of  their  growing  strength,  and  to  invite  him  to 
cut  them  off.  Bacchides  was  accordingly  sent  again  into  Judea 
with  his  army ;  but  Jonathan,  having  discovered  the  design  of  the 
apostate  Jews  to  seize  his  person,  and  deliver  him  up  to  the  Syrian 
general,  had  fifty  of  the  principal  conspirators  put  to  death.  This 
prevented  the  others  from  attempting  anything.     The  forces  of 


THE  HEBREW  PEOPLE.  4gl 

Jonathan  did  not  enable  him  to  meet  Bacchides  in  the  field.  He 
therefore  retired  to  Bethbasi,  a  fortified  place  in  the  wilderness, 
which  he  repaired,  and  put  into  such  a  posture  of  defense,  that  the 
utmost  efforts  of  the  S  ji^ians  could  not  reduce  it.  Bacchides,  enraged 
at  liis  failure,  raised  the  siege,  and  in  his  wrath  put  to  death  many 
of  those  Jews  who  had  invited  him  to  undertake  this  disastrous  cam- 
paign. On  his  retiring  from  Bethbasi,  Jonathan  sent  an  embassy 
after  him,  with  proposals  of  peace,  which  were  accepted,  and  sworn 
to  by  both  parties. 

The  affairs  of  Syria  now  afforded  some  prospect  of  good  for  the. 
Jewish  people.  Demetrius  Soter  having  made  himself  obnoxious 
to  the  surrounding  states,  and  given  himself  up  to  luxury,  a  young 
man  of  obscure  birth  was  put  forward,  who  pretended  to  be  the  son 
of  Antiochus  Epiphanes,  and  as  such  laid  claim  to  the  Syrian  throne. 
Having,  by  means  of  this  extemal  support,  raised  an  army  and  made 
himself  formidable,  under  the  title  of  Alexander  Balas,  Demetrius 
was  roused  from  his  sloth.  In  those  circumstances,  the  rival  par- 
ties saw  the  importance  of  winning  over  the  Jews.  Demetrius 
therefore  sent  to  Jonathan,  offering  to  make  him  governor  of  Judea, 
and  ordering  all  the  hostages  detained  in  the  citadel  of  Jerusalem 
to  be  released,  giving  him,  at  the  same  time,  full  power  to  levy  troops. 
By  using  this  letter,  Jonathan  obtained  the  release  of  the  hostages, 
and  the  retirement  from  Judea  of  all  the  Syrian  garrisons,  except 
that  of  Bethsura,  and  the  citadel  of  Zion,  which  were  still  held  for 
the  Syrians ;  but  which  were  occupied  chiefly  by  apostate  Jews. 

Alexander  Balas  was  not  behind  his  rival  in  his  offers.  He  called 
Jonathan  his  friend  and  brother,  sent  him  a  golden  crown,  and  a 
pm'ple  robe ;  and  appointed  him  to  the  high  priesthood.  Jonathan 
accepted  these  presents,  and  entered  upon  his  office  as  high  priest ; 
he  did  not,  however,  openly  commit  himself  to  either  party. 

Demetrius,  upon  hearing  of  this,  became  still  more  extravagant  in 
liis  offers ;  and  in  an  epistle  Avhich  has  been  preserved  by  Josephus, 
(Ant.,  b.  xiii,  ch.  xi,  sect.  3,)  he  endeavored  to  outdo  Balas  in  the 
extravagance  of  his  promises.  All  this  Avas  vain :  the  Jews  could 
not  forget  what  they  had  suffered,  and  ultimately  gave  their  hearty 
support  to  Balas,  who,  having  defeated  and  slain  his  rival,  a&cended 
the  throne.  The  affairs  of  Syria.,  however,  were  at  this  time  too  un- 
certain and  troubled  to  allow  an  occupant  of  the  throne  repose :  a 
short  time  sufficed  to  dispossess  Balas,  and  place  Demetrius  Nica- 
tor,  son  of  the  preceding  king,  at  the  head  of  the  government. 

While  these  changes  were  taking  place  in  Syria,  Jonathan  agaitt 
invested  the  citadel  of  Zion.  Notice  of  this  being  sent  to  Nicator, 
he  summoned  Jonathan  to  meet  him  at  Ptolemais.    The  Jewish 


432  THE  HEBREW  PEOPLE. 

chief  obeyed  the  mandate ;  and  not  only  succeeded  in  justifying  his 
conduct,  but  so  pleased  the  Syrian  king,  that  he  placed  under  the 
government  of  Jonathan  several  districts  which  had  previously  be- 
longed to  Samaria.  Jonathan,  having  returned  to  Jerusalem,  pressed 
the  siege  of  the  citadel ;  but  finding  it  impregnable,  he  petitioned 
Demetrius  that  the  garrison  might  be  withdrawn.  The  king  hap- 
pened to  be  at  this  time  in  great  distress :  the  citizens  of  Antioch 
having  raised  an  insurrection  against  him,  he  solicited  aid  from  the 
Jewish  chief  Jonathan  complied,  and  sent  three  thousand  chosen 
men,  who  restored  the  city  to  obedience ;  when  the  faithless  king, 
freed  from  danger,  not  only  refused  to  withdraw  the  garrison,  but 
insisted  upon  the  payment  of  the  tribute  which  he  had  previously 
remitted.  By  this  conduct  he  completely  alienated  the  Jews  from 
his  cause ;  nor  did  much  time  elapse  before  an  opportunity  offered 
for  manifesting  this  alienation. 

Trypho,  who  had  administered  the  affairs  of  Syria  under  Alex- 
ander Balas,  managed  to  obtain  the  custody  of  a  son  of  his,  who 
had  been  consigned  to  the  care  of  an  Arab  chief  With  this  pow- 
erful element  of  rebellion,  he  soon  collected  an  army,  and  appeared 
against  Demetrius.  So  readily  was  his  cause  espoused,  that  Deme- 
trius was  defeated,  and  compelled  to  retire  into  Seleucia.  The 
young  prince  then  assumed  the  government,  under  the  profane  title 
of  Antiochus  Theos,  "  the  God." 

As  Jonathan  had  great  cause  to  be  dissatisfied  with  Demetrius, 
he  joined  Antiochus,  who,  in  retm^n,  confirmed  him  in  possession 
of  all  his  dignities  and  privileges.  In  consequence  of  this  arrange- 
ment, Jonathan  fought  several  battles  with  the  soldiers  of  Demetrius, 
with  varying  success.  At  this  time,  however,  he  sent  another 
embassy  to  Rome,  which  was  kindly  received,  and  dismissed  with 
marks  of  friendship.  The  two  brothers,  Jonathan  and  Simon, 
exerted  themselves,  in  this  season  of  comparative  tranquillity,  to 
put  the  fortresses  of  the  country  in  the  best  condition,  and  to  prepare 
for  any  future  circumstances.  Nor  was  it  long  before  dark  reverses 
crossed  their  way. 

Trypho  had  used  Antiochus  only  as  a  means  to  work  out  his  own 
personal  and  ambitious  views.  But  he  now  found  the  way  so 
opened,  that  Jonathan  the  Jewish  high  priest  was  the  only  apparent 
obstacle  to  his  views.  He  accordingly  devised  a  plan  for  getting 
this  hero  into  his  power,  and,  under  pretense  of  adding  Ptolemais  to 
his  dominions,  Jonathan  was  induced  to  go  there  with  only  one 
thousand  men.  But  immediately  on  their  entering  the  gates,  his 
men  were  cut  in  pieces,  and  he  thrown  into  chains. 

This  was  a  terrible  stroke  to  the  rising  cause  of  Jewish  liberty. 


THE  HEBREW  PEOPLE.  433 

But  Simon,  the  remaining  brother,  broke  its  force  by  taking  on  him- 
self the  command  of  the  army  and  the  direction  of  affairs ;  so  that, 
when  Trypho,  immediately  on  the  capture  of  Jonathan,  marched  into 
Judea,  he  was  met  by  Simon  with  such  an  imposing  force,  that  the 
Syi'ian  general  durst  not  hazard  a  battle.  Trypho  then  pretended 
that  his  object  in  seizing  Jonathan  was  to  obtain  the  payment  of 
one  hundi-ed  talents,  due  for  tribute ;  and  that  if  this  sum  was  sent 
him,  and  Jonathan's  two  sons  as  hostages,  the  chief  should  be 
released. 

Although  Simon  distrusted  these  statements,  he  sent  the  money 
and  the  young  men.  The  perfidious  Syrian  received  the  hundred 
talents,  and  retained  both  Jonathan  and  his  sons  in  captivity ;  and 
being  compelled  to  retire  into  Gilead,  he  there  put  the  noble  Jona- 
than to  death. 

Simon  now  formally  assumed  the  command  of  the  army  and  the 
high  priesthood,  and  sent  ambassadors  to  inform  the  senate  of  Rome 
of  his  accession,  and  of  the  fate  of  his  brother.  They  were  received 
with  every  demonstration  of  honor,  and  returned  with  a  treaty 
between  Rome  and  the  Jewish  priest. 

During  this  time  Demetrius  had  still  maintained  the  war  with 
Trypho;  and  Simon  and  the  Jewish  people,  being  greatly  in- 
censed against  the  murderer  of  Jonathan,  thought  the  friendship 
of  Demetrius  preferable  to  intercourse  with  such  a  perfidious  per- 
son. They  accordingly  sent  a  present  of  a  golden  crown  to  Deme- 
trius, with  overtures  of  peace. 

This  measure  was  the  means  of  restoring  the  Jews  to  political 
independence.  Demetrius  at  this  moment  so  greatly  needed  the  aid 
of  the  Jews  in  his  war  with  Trypho,  and  was  so  pleased  with  their 
voluntary  adhesion  to  him,  that  he  accepted  their  present,  consented 
to  bury  in  oblivion  all  past  differences,  recognized  Simon  as  high 
priest  and  prince  of  the  Jews,  and  relinquished  all  futm-e  claims  on 
the  Jewish  people ;  and  these  grants  were  published  as  a  royal  edict. 
Thus  did  Judea  again  take  its  place  among  the  independent  nations 
of  the  earth. 

REMARKABLE  EVENTS   FROM  THE   RESTORATION  TO  THE  ESTAB- 
LISHMENT OF  INDEPENDENCE. 

Sovereigns  of  the  Nations  to 
which  the  Jews  were  in  sub- 
jection. 

PEESIA. 

B.C. 

Darius  Nothus 423 

Oclius 358 


In  the  History  of  the  Jews. 

B.C. 

Joiada  High  Priest  (40  years) 413 

Murders  his  brother  Jeshua  in  the  Temple 405 

Jewish  Sacrifices  taxed  in  consequence — 

Ochus  remits  the  Taxes  on  Sacrifices 358 

28 


434 


THE  HEBREW  PEOPLE. 


Ochus  takes  Jericho,  and  carries  many  Jews  into  the 

East  and  into  Egypt 350 

Jaddua  High  Priest  (20  years) 341 

Alexander  the  Great  visits  Jerusalem,  and  is  informed 

of  the  Prophecies  of  Daniel 333 

Grants  great  Privileges  to  the  Jews — 

Judea  a  Province  of  Syria 323 

Jerusalem  taken  by  Ptolemy  Lagus,  and  Judea  subjected 

to  Egypt 322 

Onias  High  Priest  (21  years) 321 

Judea  wrested  from  Egypt  by  Antigonus 311 

Judea  again  subject  to  Egypt 301 

Simon  the  Just  High  Priest  (9  years) 300 

Greatly  improves  Jerusalem — 

Eleazar  High  Priest  (15  years)  291 

Septuagint  Translation  made 278 

Manasseh  High  Priest  (26  years) 276 

Socho,  Head  of  the  great  Sanhedrim,  and  Founder  of 

the  Sadducees,  died 260 

Onias  H.  High  Priest  (33  years) 250 

Judea,  exposed  to  great  Danger  by  the  Cupidity  of  the 

High  Priest,  is  relieved  by  Joseph 224 

Simon  11.  High  Priest  (22  years) 217 

Ptolemy  Philopater  profanes  the  Temple 208 

Persecutes  the  Jews 207 

Onias  HI.  High  Priest  (20  years) 195 

Simon  by  Treachery  endeavors  to  have  the  Temple  robbed  185 

Onias  banished,  and  Jason  High  Priest  (3  years) 175 

Grecian  Science  and  Games  at  Jerusalem 173 

Jason  expelled,  and  Menelaus  High  Priest  (9  years)  . . .  172 
Jerusalem  taken,  sacked,  and  the  Temple  and  City  plun- 
dered by  Antiochus 170 

Jewish  Religion  proscribed,  and  all  its  Adherents  bit- 
terly persecuted 168 

Mattathias  resists  the  Syrian  Persecution — 

Dies 167 

Judas  conducts  the  War  against  Syria  with  great  Success  — 

Temple  Service  restored  by  Judas 164 

Eleazar  Maccabeus  killed  in  battle  163 

Alcimus  High  Priest 

Rejected  by  the  Jews :  the  Syrians  invade  Judea  in 

consequence 162 

Judas  Maccabeus  killed  in  Battle 160 

John  Maccabeus  killed  by  Arabs — 

Jewish  Apostasy  recovers  Strength — 

Alcimus  established  in  the  Priesthood 160 

orders  a  Profane  Alteration  in  the  Temple,  and  dies  159 

Jonathan  Maccabeus  conducts  the  War — 

Peace  with  Syria 158 

Jonathan  Maccabeus  High  Priest 154 

Decoyed  into  Captivity  by  Trypho 144 

Put  to  death 143 

Simon  Maccabeus  High  Priest — 

The  Jews  obtain  a  grant  of  Independence  from  Demetrius  143 
Simon  Maccabeus  Prince  of  Judea — 

28*. 


Arses 338 

Darius  Codomannus 335 

MACEDO-GEECIAX. 

Alexander 331 

STRIA. 

Laomedon 323 

EGYPT. 

Ptolemy  Lagus 322 

Stria 311 

Antigonus  slain 301 

EGTPT. 

Ptolemy  Philadelphus  . .  285 


Ptolemy  Euergetes 247 


Ptolemy  Philopater 222 


Ptolemy  Epiphanes  . .    .  205 

STRIA. 

Antiochus 200 

Seleucus  TV.  Philopater  .  187 

Antiochus  Epiphanes  . . .  175 


Antiochus  Eupator 164 


Demetrius  Soter 162 


Alexander  Balas 154 

Demetrius  Nicator 145 

Antiochus  Theos 144 

Demetrius    Nicator    re- 
stored   143 


THE  HEBREW  PEOPLE.  435 


CHAPTER  XL 

THE  HISTORY  OF  THE  JEWS  FROM  THE  ESTABLISHMENT  OF  THEIR 
INDEPENDENCE  TO  THE  TIME  OF  CHRIST. 

The  Condition  of  the  Hebrews  on  their  attaining  Independence — Simon,  Prince 
and  High  Priest,  exercises  the  Attributes  of  Sovereignty,  and  coins  Money — Simon, 
with  his  two  Sons,  barbarously  murdered  by  his  Son-in-law — John  Hyrcanus  succeeds 
as  Prince  and  High  Priest — His  Rupture  with  the  Pharisees — Unites  politically  with  the 
Sadducees — Aristobulus  follows  his  Father  in  the  Sovereignty  and  High  Priesthood — 
Death  of  his  Brother  Antigonus — Alexander  Janneus  reigns — Prosecutes  several  Wars 
— ^Insurrection  of  the  Pharisees — Civil  War — The  King  triumphs — His  Widow  succeeds 
to  Power — Is  reconciled  to  the  Pharisees — Hyrcanus  reigns — Deposed  by  his  Brother 
Aristobulus — Antipater  supports  Hyrcanus — Pompey  takes  Jerusalem  by  Assault,  and 
restores  Hyrcanus — Antipater  governs  in  his  Name — Judea  divided  into  Districts  with 
an  Aristocratical  Form  of  Government — Antipater  relieves  Julius  Cijesar  in  Egypt^ — An- 
tipater poisoned — Hyrcanus  deposed,  and  Antigonus  seated  on  the  Throne  by  the  Par- 
thians — Herod  appointed  King  of  Judea  by  the  Senate  of  Rome — Antigonus  deposed  and 
put  to  Death — Herod  reigns — His  Cruelty  and  Power. 

The  Hebrews  at  this  period  of  their  history,  although  restored  to 
nominal  independence,  were  nevertheless  but  a  feeble  people ;  whe- 
ther we  regard  their  national  wealth  or  military  resources  as  ele- 
ments of  power.  Their  elevation  to  this  position  they  OAved  more 
to  the  zeal  and  energy  which  their  religion  inspired,  than  to  their 
numbers  or  strength.  When  the  scenes  and  sufferings  through 
which  they  had  passed  are  considered,  it  is  wonderful  that  they 
should  ever  have  been  able  to  attain  to  that  elevation  which  history 
assigns  to  them.  Yet  it  is  very  evident  that  much  of  their  weak- 
ness arose  from  their  divided  and  scattered  condition.  At  this 
time,  when  Judea  was  again  taking  her  place  in  the  midst  of  the  na- 
tions, an  immense  body  of  Hebrews  dwelt  in  Egypt,  weakening  the 
land  of  their  fathers,  and  the  power  of  the  Jewish  state,  in  propor- 
tion to  their  numbers,  wealth,  and  intelligence.  It  may  be  doubtful 
whether  we  should  regard  the  Samaritans  as  a  part  of  the  Hebrew 
family.  But  if  this  be  denied  to  the  original  of  this  people,  it  can- 
not be  doubted,  that  many  Jews  from  time  to  time  located  among 
them.  We  know  that  this  was  the  fact  with  respect  to  some ;  and 
in  the  season  of  persecution,  when  apostasy  was  frequent,  it  is  pro- 
bable many  others  acted  in  a  similar  manner. 

In  one  very  important  particular  these  three  separated  communi- 
ties present  a  uniform  aspect.  They  all  professed  to  acknowledge 
the  Divine  vocation  of  Moses,  and  the  authority  of  his  laws.  Through- 
out the  future  history  of  the  Hebrew  people  they  had  frequent  inter- 
course with  their  brethren  in  Egypt,  (see  Appendix,  note  110,)  and 


436  THE  HEBREW  PEOPLE. 

were  always  coming  into  contact  with  the  Samaritans,  (see  Appen- 
dix, note  111 ;)  so  that  while  the  Hebrews  of  Judea  are  regarded  as 
the  representatives  of  the  race,  these  other  communities  must  be 
considered  as  branches  of  the  same  family,  and  thus  connected  in 
their  prospects  and  destiny  with  the  parent  state.  An  event  which 
occurred  about  this  time  in  Egypt,  while  it  shows  the  violent  spirit 
by  which  the  rival  factions  were  actuated,  proves  at  the  same  time 
the  intense  interest  with  which  Jews  and  Samaritans  in  Egypt  re- 
garded their  relation  to  their  native  land.  (See  Appendix,  note  112.) 

Simon,  high  priest  and  prince  of  Judea,  having  succeeded  in  ob- 
taining the  recognition  of  his  country's  independence,  proceeded  to 
acts  of  sovereignty,  and  coined  money  bearing  his  name,  and  dating 
from  B.  C.  143  as  the  year  of  Jewish  independence.  (See  Appendix, 
note  113.)  All  contracts  and  public  documents  from  this  date,  in- 
stead of  recording  the  year  of  the  reign  of  the  king  of  Syria,  as  for- 
merly, stated  the  year  of  Simon's  government,  beginning  with 
B.  C.  143.  1  Mace,  xiii,  42.  Determined  to  consolidate  his  power, 
and  make  his  dominion  real,  the  Jewish  chief  first  turned  his  atten- 
tion to  the  fortification  of  the  most  important  military  posts  in  the 
country.  Bethsura,  being  a  frontier  town,  was  repaired  and  placed 
in  an  efiBcient  state  of  defense.  Joppa  and  Gaza  [query,  Gazara. 
See  Prideaux's  Conn.,  vol.  ii,  p.  267]  were  then  successively  taken 
and  occupied  by  Jews.  The  fort  on  Mount  Zion  was  next  subdued 
and  occupied  by  Simon.  1  Mace,  xiii,  43-53.* 

We  have  to  record,  in  the  next  instance,  an  act  of  the  sanhedrim 
and  people,  which  casts  great  light  on  the  political  and  social  con- 
dition of  the  Jews  at  this  period.  Simon  had  succeeded  to  the  dan- 
gerous post  of  captain-general.  In  this  capacity  he  conducted  the 
war  of  independence  to  a  satisfactory  issue,  and  had  been  confirmed 
in  his  offices  as  prince  and  high  priest  by  the  king  of  Syria,  who  re- 
nounced in  his  favor  the  sovereignty  of  Judea.  This  would,  in  some 
circumstances,  have  been  held  to  be  a  valid  title  to  the  government : 
it  was  not  regarded  in  this  aspect  by  the  people  of  Judea.  The 
sanhedrim  and  the  people,  believing  themselves  to  have  rights  and 
interests  involved  in  this  question,  acted  accordingly. 

In  the  language  of  modern  times,  a  meeting  of  the  several  estates 
of  the  realm  was  held,  to  consider  this  important  subject.  "  At 
Saramael,  in  the  great  congregation  of  the  priests  and  people,  and 
rulers  of  the  nation,  and  elders  of  the  country,  were  these  things  no- 
tified." 1  Mace,  xiv,  28.  It  appears  from  this,  that  the  great  sanhe- 
drim, with  the  priests,  officers,  and  heads  of  the  people,  entered  into 

*  Josephus  says,  the  fort  was  demolished,  and  the  hill  cut  down ;  but  Maccabees  is  a 
better  authority. 


THE   HEBREW   PEOPLE.  437 

conference  on  this  matter.  This  assembly  fully  recognized  the 
claims  of  the  Maccabean  family  to  national  gratitude,  recited  the 
great  actions  of  Simon,  and  finally  decreed  that  he  should  be  the 
perpetual  governor  and  priest.  This  grant  necessarily  secured  the 
succession  of  these  dignities  to  his  lineal  descendants.  The  reser- 
vation which  is  introduced  is  worthy  of  attention.  Simon  is  ap- 
pointed to  be  their  "  governor  and  high  priest  forever,  until  there 
should  arise  a  faithful  prophet."  Verse  41.  It  seems  scarcely  possi- 
ble to  refer  this  language  to  any  but  the  promised  and  expected 
Messiah.  For  him  was  reserved  the  civil  and  ecclesiastical  dominion ; 
but  until  his  appearing  Simon  and  his  successors  were  decreed  to 
hold  the  government.  The  privileges  associated  with  these  offices 
were  explicitly  enumerated.  He  was  to  have  the  charge  of  the  tem- 
ple, and  of  all  the  fortresses  in  the  land ;  and  to  have  the  right  to 
command,  and  every  man  was  enjoined  to  obey  him ;  all  edicts  and 
public  acts  were  to  be  issued  in  liis  name ;  he  alone  was  allowed  to 
wear  purple  and  gold,  and  to  call  together  a  public  assembly  of  the 
people ;  and,  finally,  whosoever  contravened  or  disobeyed  his  com- 
mands should  be  punished. 

In  this  solemn  and  public  manner  did  the  Jews  inaugurate  their 
chief  magistrate ;  and,  having  done  so,  they  had  an  account  of  all 
these  proceedings  engraved  on  a  table  of  brass,  and  fastened  to  a 
monument,  which  was  erected  for  the  purpose  in  the  temple.  Copies 
were  also  preserved  in  the  sanctuary,  that  "  Simon  and  his  sons 
might  have  them."  1  Mace,  xiv,  49.  These  circumstances  exhibit 
the  public  character  of  the  Jews  at  this  period.  It  is  thus  shown 
that  the  series  of  eflforts  which  led  to  the  attainment  of  liberty,  not- 
withstanding the  skill  and  capacity  of  the  Maccabean  leaders,  de- 
pended mainly  upon  the  public  spirit  and  enlightened  patriotism  of 
the  Jewish  people.  Having  by  their  united  energies  won  their 
liberty,  they  do  not  now  waste  their  strength  in  struggles  for  power : 
there  is  no  anarchical  project  propounded;  but,  like  men  of  sense 
and  religion,  they  invest  a  man  of  honesty,  capacity,  and  public 
spirit  with  the  attributes  of  government.  But  this  is  done  in  a  man- 
ner which  clearly  teaches  him,  that  the  power  placed  in  his  hands  is 
not  his  by  absolute  right,  but  a  sacred  trust  with  which  he  is  charged 
for  the  benefit  of  his  country,  and  that  he  holds  his  office  in  subjec- 
tion to  Divine  interposition. 

At  this  time  the  kingdom  of  Syria  was  subjected  to  a  rapid  suc- 
cession of  changes.  Demetrius  had  granted  freedom  to  the  Jews, 
but  was  soon  after  defeated  and  taken  prisoner  by  the  Parthians, 
who  detained  him  in  captivity.  Trypho,  taking  this  opportunity  of 
throwing  oiF  all  restraint,  made  himself  very  odious  to  the  army  and 


438  THE  HEBKEW  PEOPLE, 

people ;  and  as  Cleopatra  had  heard  that  her  husband  Demetrius 
had  married  another  wife  in  Parthia,  she  offered  her  throne  and 
hand  to  her  husband's  brother,  Antiochus,  if  he  would  aid  her  in  the 
war  with  Trypho.  Antiochus  accepted  the  offer ;  and,  anxious  to 
obtain  every  support,  made  very  earnest  overtui-es  to  Simon,  who 
readily  responded  to  the  call,  and  sent  to  his  assistance  men,  money, 
and  military  engines.  But  this  struggle  was  short.  Trypho  was 
defeated,  and  soon  after  taken  and  put  to  death. 

Antiochus,  however,  made  a  very  ill  return  to  Simon  for  his  kind- 
ness; for,  being  delivered  from  his  rival,  he  sent  back  the  men, 
money,  and  machines  which  had  been  sent  to  assist  him,  and  forth- 
with dispatched  an  oflBcer  to  Jerusalem  to  demand  possession  of 
Gazara,  Joppa,  the  castle  on  Mount  Zion,  and  other  fortified  places, 
or,  instead  of  them,  five  hundred  talents,  and  five  hundred  talents 
more  for  damages  which  the  Jews  were  alleged  to  have  committed 
in  different  parts  of  the  Syrian  kingdom.  Simon  replied  to  these 
demands,  that  he  was  willing  to  give  one  hundred  talents  for  Joppa 
and  Gazara;  but  that  he  claimed  the  other  places  as  the  hereditary 
inheritance  of  his  fathers,  which  had  been  wrongfully  seized,  but 
had  now  been  restored  to  their  legitimate  owners.  Having  received 
this  refusal,  Antiochus  immediately  proceeded  to  enforce  his  claim. 
It  happened,  unfortunately  for  the  Jewish  people,  that  their  last  let- 
ters of  friendly  alliance  from  Rome  were  directed  to  Demetrius; 
Antiochus  therefore  did  not  regard  them  as  binding  on  him. 

The  Syrian  army  on  this  occasion  was  commanded  by  Cende- 
beus,  who  appears  to  have  acted  with  singular  caution  in  the  prose- 
cution of  the  war.  He  occupied  and  fortified  Cedron ;  and  from 
thence  made  incursions  into  Judea.  Simon,  being  now  too  old  to 
conduct  a  campaign  in  person,  intrusted  John  Hyrcanus  and  Judas, 
his  sons,  with  the  command  of  twenty  thousand  foot,  and  some 
cavalry.  With  these  troops  these  young  men  defeated  the  Syrians, 
and  soon  expelled  them  from  the  Jewish  territory.  As  Antiochus 
had  not  quite  subdued  all  the  adherents  of  Trypho,  the  Jews  were 
for  a  while  unmolested.  Simon  availed  himself  of  this  season  of 
quiet  to  make  a  tour  of  the  country,  accompanied  by  his  two  sons, 
Judas  and  Mattathias.  In  the  course  of  his  journey,  he  came  to 
Jericho,  which  was  at  this  time  under  the  government  of  Ptolemy, 
who  was  son-in-law  to  Simon,  having  married  his  daughter.  This 
man,  who  had  become  rich  in  his  government,  readily  invited  his  re- 
lations to  a  banquet ;  and,  whilst  there,  had  them  all  three  treacher- 
ously murdered.  It  appears  that  the  ambitious  wretch  had  come  to  a 
private  understanding  with  the  king  of  Syria,  that  if  he  could  cut  off 
the  family  of  Simon,  he  was  to  have  the  government  of  Judea.    Hav- 


THE  HEBREW  PEOPLE.  439 

ing  thus  far  succeeded  in  his  infernal  purpose,  by  the  murder  of  his 
noble  and  venerable  father-in-law,  and  his  two  sons,  he  instantly 
dispatched  a  body  of  assassins  to  cut  off  John  Hyrcanus,  who  was 
then  at  Gazara.  But  the  intelligence  of  their  object  outstripped 
their  speed ;  John  was  prepared  for  their  approach,  and  had  them 
all  taken  and  executed. 

If  the  survivor  had  been  a  man  of  less  talent  and  energy,  this  base 
conspiracy  might  have  been  fatal  to  the  Jewish  commonwealth,  which 
had  so  recently  emerged  from  a  state  of  dependence.  But  John, 
while  possessed  of  indomitable  courage,  and  flushed  with  the  vigor 
of  manhood,  inherited  all  the  wisdom  of  his  aged  father.  He  saw  his 
danger,  and  the  means  of  defense ;  and  accordingly  fled  to  Jerusa- 
lem, where  he  arrived  at  the  same  time  as  Ptolemy,  who  had  hasten- 
ed for  the  purpose  of  seizing  the  capital.  They  presented  themselves 
at  separate  gates,  and  demanded  admission.  John  was  received,  and 
the  murderer  excluded.  This  base  man,  having  in  vain  attempted 
to  bribe  some  influential  Jews  to  enter  into  his  plans,  sent  to  Antio- 
chus,  urging  him  to  invade  Judea,  promising  to  bring  the  whole  coun- 
try under  his  government.  Antiochus  assented,  and  marched  an  im- 
mense army  into  Judea.  But  Ptolemy,  whether  feeling  that  he  was 
regarded  with  unmingled  abhorrence  by  the  Jewish  people  on  account 
of  his  crimes,  or  influenced  by  other  motives,  retired  to  Philadelphia, 
and  is  heard  of  no  more  in  history. 

The  Jews  immediately  appointed  John  Hyrcanus  prince,  and  high 
priest,  in  the  place  of  his  father ;  and  he  entered  upon  the  duties  of 
his  ofiice  by  making  the  best  possible  preparations  for  repelling  the 
threatened  invasion.  But  when  Antiochus  appeared  at  the  head  of 
his  army,  the  Jewish  prince  found  his  forces  so  inferior,  that  he  was 
compelled  to  retire  before  the  enemy,  and  take  refuge  in  Jerusalem, 
which  was  at  once  besieged  with  vigor.  Nor  had  John  the  means 
of  making  a  very  protracted  defense.  The  Jewish  cause  Avas  there- 
fore reduced  to  great  peril.  We  have  not  the  means  of  knowing  by 
what  influences  Antiochus  was  moved ;  whether  by  an  apprehension 
lest  his  reducing  Jerusalem  to  extremity  might  give  umbrage  to  the 
Romans,  or,  what  is  more  probable,  by  a  desire  to  have  as  auxiliaries 
a  chief  and  troops  so  brave ;  but,  whatever  the  reason  might  have 
been,  the  king  of  Syria  spared  the  Jewish  state  when  just  within  his 
grasp. 

During  the  progi'ess  of  the  siege,  the  feast  of  tabernacles  occurred, 
when  John  sent  to  Antiochus,  requesting  an  armistice,  that  the  feast 
might  be  observed.  Antiochus  complied,  and  sent  him  a  handsome 
present  of  animals  for  sacrifice.  This  kindness  led  to  proposals  of 
peace.     The  terms  were  indeed  sufliciently  humiliating  to  the  Jews. 


446 


THE  HEBREW  PEOPLE. 


They  had  to  pay  tribute  for  Joppa,  to  demolish  the  fortifications  of 
Jerusalem,  and  to  rebuild  the  fort  on  Mount  Zion,  or  pay  five  hun- 
dred talents  in  lieu  thereof  Yet,  in  their  circumstances,  these  ap- 
peared easy  terms.  Josephus  informs  us,  that,  to  make  the  payment 
of  three  hundred  talents,  which  was  immediately  required,  John  open- 
ed the  sepulchre  of  David,  and  took  thence  a  thousand  talents.  This 
appears  to  be  a  most  improbable  story ;  and  so  it  is  regarded  by  Pri- 
deaux.  By  -q-hatever  means  obtained,  John  punctually  discharged 
his  obligations  to  Antiochus.  He  also  accompanied  him  with  a  body 
of  Jewish  troops  in  a  war  with  Parthia,  where  the  united  Syrian  and 
Jewish  forces  obtained  several  victories.  When  the  army  of  Antio- 
chus went  into  winter  quarters,  John  returned  home.  This  was  a 
happy  circumstance  for  himself  and  the  Jewish  nation ;  for  the  camp 
of  Antiochus  was  soon  after  surprised,  his  army  defeated,  and  him- 
self slain. 

John  Hyrcanus  now  endeavored  to  improve  to  the  utmost  this  fa- 
vorable turn  in  national  prospects.  He  made  himself  master  of  Ma- 
deba  and  Samega,  cities  of  Syria.  He  also  subdued  the  Samaritans 
of  Shechem,  and  destroyed  their  temple  on  Mount  Gerizim,  although 
this  did  not  prevent  them  from  continuing  their  worship  on  the  Mount. 
He  then  subdued  the  Idumeans,  and  gave  them  their  choice,  either 
to  be  circumcised  and  conform  to  the  law  of  Moses,  or  to  leave  that 
country.  They  chose  the  former ;  and  henceforth  were  incorporated, 
and  became  one  with  the  Jewish  people.  John,  having  sent  two  em- 
bassies to  Rome  with  favorable  results,  next  proceeded  to  invest  Sa- 
maria, still  occupied  by  the  Greeks  located  there  by  Alexander,  which 
he  took,  and  destroyed.  From  this  time  he  greatly  increased  in 
strength,  and  raised  the  Jewish  state  to  the  highest  degree  of  honor 
and  power  which  it  ever  attained  after  the  captivity. 

Notwithstanding  his  continued  success,  Hyrcanus  terminated  his 
career  unhappily.  At  this  time  the  Pharisees  and  Sadducees  were 
not  only  rival  religious  sects,  but  antagonistic  political  parties.  John 
had  all  his  life  been  attached  to  the  former,  and  had  shown  them  many 
acts  of  favor.  It  happened,  however,  if  we  may  credit  the  statement 
given  by  Josephus,  that  the  aged  priest,  under  a  vain  impulse,  aiford- 
ed  an  opportunity  to  one  of  the  Pharisees  to  inflict  on  him  an  unmerit- 
ed insult  of  the  grossest  character.  This  offense  not  having  been 
adequately  and  promptly  punished  by  the  elders  of  the  sect,  John  in- 
dulged the  most  violent  antipathy  to  the  whole  party.  The  Saddu- 
cees were  not  backward  in  making  overtures ;  and  the  result  was, 
that  John  threw  himself  into  the  arms  of  that  party.  His  defection 
roused  the  ire  of  that  energetic  and  united  sect,  the  Pharisees,  who 
gave  the  reigning  priest  constant  trouble  to  the  day  of  his  death. 


THE  HEBREW  PEOPLE.  441 

This  justly  celebrated  individual  died  soon  afterwards,  having  held 
the  supreme  government  thirty  years.  His  name  is  particularly  fa- 
mous for  the  building  of  the  castle  or  fortified  residence  named  Baris. 
When  Simon  had  expelled  the  Heathen  garrison  from  Mount  Zion, 
he  built  high  walls  around  the  temple,  to  protect  it  from  intrusion, 
in  case  the  Heathen  should  make  themselves  masters  of  the  city. 
Within  these  walls,  and  on  the  same  mount  with  the  temple,  he  built 
a  house  for  his  own  residence.  On  this  site  John  Hyrcanus  erected 
a  castle,  which  continued  to  be  the  dwelling-place  of  the  Asmonean 
princes.  Here  they  held  their  court,  and  conducted  the  business  of 
the  government.  It  was  this  building,  still  further  improved  and  for- 
tified, which  was  named  Antonia  by  Herod,  and  which  is  referred  to 
in  the  New  Testament  under  the  term  "  castle."  Acts  xxi,  34. 

When  John  Hyrcanus  died,  he  bequeathed  to  his  wife  the  govern- 
ment of  the  country.  His  conduct  in  this  instance  was  unworthy  of 
his  high  reputation  for  wisdom ;  for  he  left  four  or  five  sons,  all  ar- 
rived at  man's  estate.  The  result,  as  might  have  been  expected, 
proved  to  be  most  disastrous  to  the  family.  His  son  Aristobulus 
claimed  the  vacant  dignity,  which,  as  his  mother  refused  to  relinquish 
it,  he  soon  wrested  from  her  grasp ;  and,  not  content  with  this,  shut 
her  up  in  prison,  where  the  inhuman  monster  allowed  her  to  starve 
to  death.  Aristobulus  loved  his  next  brother  Antigonus,  and  treated 
Mm  as  an  equal.  His  other  brethren  he  imprisoned.  Having  thus 
secured  the  high  priesthood  and  the  government,  he  assumed  a  crown, 
and  the  title  and  state  of  a  king.  The  troubled  condition  of  the  king- 
dom of  Syi'ia  invited  the  Jewish  sovereign  to  increase  his  dominions 
in  that  direction.  He  accordingly,  accompanied  by  his  brother,  in- 
vaded Iturea,  which  he  subdued ;  and  offered  the  inhabitants  the  al- 
ternative, that  appears  to  have  been  the  rule  in  those  days,  either  to 
submit  to  circumcision  and  conform  to  Judaism,  or  to  leave  the  coun- 
try. Like  the  Edomites,  the  Bureaus  submitted,  and  from  that  pe- 
riod merged  into  the  Jewish  nation.  We  may  not,  at  this  distance 
of  time,  be  able  to  account  for  the  introduction  of  this  policy ;  but  its 
effects  are  manifest.  Its  continuance  certainly  tended  to  break  down 
the  great  line  of  distinction  betw^een  Jews  and  Gentiles. 

During  the  prosecution  of  the  war,  the  king  fell  sick,  and  was  com- 
pelled to  return  to  Jerusalem,  leaving  the  army  to  prosecute  the  war 
under  the  direction  of  his  brother.  Antigonus  successfully  executed 
his  mission ;  and,  on  his  return,  went  immediately  to  the  temple  with 
a  numerous  retinue  in  armor,  to  celebrate  the  feast  of  tabernacles, 
and  to  offer  prayers  for  the  king's  recovery.  This  step  was  so  mis- 
represented to  Aristobulus,  as  to  intimate  some  dangerous  or  rebel- 
lious project  on  the  part  of  the  prince.     The  king,  thus  persuaded, 


442  THE  HEBREW  PEOPLE. 

sent  a  message  to  his  brother,  to  visit  him  unarmed,  at  the  same  time 
appointing  some  trusty  soldiers  in  the  way,  who  were  commanded  to 
kill  him  if  he  came  in  armor.  Instead  of  delivering  tliis  request,  the 
messenger  was  suborned  (it  is  said  by  the  queen  herself)  to  say  that 
the  king  particularly  wished  to  see  him  in  his  armor.  Antigonus, 
thus  betrayed,  fell  into  the  snare,  and  was  cut  off.  The  king  sur- 
vived him  but  a  short  time.  Remorse  for  his  conduct  to  liis  mother, 
and  concern  for  his  brother's  death,  aggravated  the  malady  with  which 
he  was  afflicted ;  and  he  died,  having  reigned  but  one  year. 

The  reader  will  feel  little  pleasure  in  perusing  the  details  of  a 
reign  like  this,  and  of  those  which  are  to  follow.  The  Jews  were  so 
fully  alive  to  the  infamous  character  of  the  government  of  Judea  in 
the  ensuing  reigns,  that  they  suppose  the  holy  theocracy  to  have 
terminated  with  the  death  of  Jolm  Hyrcanus.  (Josephus,  Ant., 
b.  xiii,  ch.  x,  sect.  7,  note.)  We  need  not  wonder  that  Josephus, 
having  had  to  record  the  marvelous  interpositions  of  God  on  behalf 
of  Israel,  should  feel  the  delicacy  and  difficulty  of  liis  position,  when 
he  had  to  bring  the  narrative  of  public  events  down  to  his  own  time ; 
for  few  nations  could  exhibit  in  their  leading  men  more  general 
wickedness,  or  more  shocking  crimes.  It  became  necessary,  there- 
fore, for  the  historian  to  repudiate  the  moral  conduct  of  the  national 
government  for  the  preceding  two  hundred  years.  The  attentive 
reader  of  this  history,  who  considers  the  subject  under  the  guidance 
of  sound  principles,  will  easily  conclude  that  the  Divine  interposition 
was  not  limited  to  any  particular  period,  nor  always  regulated  by 
the  moral  character  or  religious  fidelity  of  the  Jewish  government. 
Jehovah  had  raised  up  this  people  for  great  and  special  purposes. 
They  had  been  unfaithful  and  rebellious,  and  were,  consequently, 
often  severely  pmiished.  But  this  did  not  alter  the  purpose,  or 
frustrate  the  great  plan,  of  Jehovah.  The  time  was  now  rapidly 
approaching  when,  the  measure  of  their  iniquities  being  complete, 
they  were  to  be  cast  off  from  his  covenant,  and  scattered  in  his 
wrath  unto  the  ends  of  the  earth ;  yet,  until  the  expiration  of  the 
appointed  period,  the  overruling  providence  of  God  upheld  the  Jew- 
ish state,  and  not  only  directed  the  position  of  that  people  toward 
the  accomplishment  of  his  purpose,  but  likewise  disposed  the  cir- 
cumstances of  all  nations  marvelously  to  coalesce  in  the  accomplish- 
ment of  that  great  object. 

When  Aristobulus  died,  his  wife  immediately  released  his  three 
brothers  from  prison ;  when  Alexander  Janneus,  the  eldest  of  them, 
ascended  the  throne.  He  had  been  educated  in  Galilee,  and  had  no 
means  of  improving  himself  by  his  father's  counsel  or  advice ;  for 
from  his  earliest  infancy  John  Hyrcanus  would  never  allow  him  to 


THE  HEBREW  PEOPLE.  443 

come  into  his  presence.  He  did  not  peaceably  establish  himself  in 
this  dignity ;  for  his  next  brother  immediately  endeavored  to  wrest 
the  sovereign  power  from  his  hand,  but  failed,  and  was  put  to  death. 
Absalom,  the  younger,  quietly  retired  to  a  private  station. 

In  the  troubled  state  in  which  Syria,  Egypt,  and  other  neighbor- 
ing countries  then  were,  it  would  have  been  difficult  to  preserve 
Judea  from  participating  in  the  evils  of  war,  even  if  the  ruling  power 
had  earnestly  desired  to  do  so.  Alexander,  howevei',  rather  sought 
than  shunned  the  din  of  arms.  At  first  he  was  successful ;  but 
being  invaded  by  Ptolemy  Lathyrus,  who  had  been  driven  by  his 
mother  from  Egypt,  and  at  this  time  reigned  in  Cyprus,  he  was  de- 
feated with  much  loss.  The  barbarous  invader,  to  strike  the  greater 
ten'or  into  the  routed  Jews,  is  said  to  have  killed  the  women  and 
children,  cut  up  their  bodies,  and  cooked  the  flesh ;  pretending  that 
it  was  eaten  by  his  soldiers. 

The  aid  which  Cleopatra  of  Egypt  sent  to  his  relief,  appears  alone 
to  have  saved  Alexander  from  utter  ruin.  Extricated  from  this  dif- 
ficulty, he  again  prosecuted  various  wars,  sometimes  reducing  cities 
which  had  been  either  taken,  or  had  revolted,  during  the  time  of  his 
danger;  at  others,  invading  Coelo- Syria,  and  subduing  Gaza.  Having 
generally  succeeded,  he  returned  to  Jerusalem.  But  here  he  had  to 
combat  the  no  less  formidable  foe, — intestine  sedition.  At  the  en- 
suing feast  of  tabernacles,  while  Alexander  officiated  at  the  altar  as 
high  priest,  the  Pharisees,  who  had  never  forgiven  the  family  for  the 
secession  of  their  father  Jolm  Hyrcanus  from  their  sect,  assailed  him 
with  opprobrious  cries,  and  citrons  were  flung  at  him.  He  had, 
however,  prepared  for  such  an  outbreak,  by  having  provided  himself 
with  a  strong  body-guard  of  Pisidians  and  Cilicians :  these  being 
commanded  to  fall  upon  the  disorderly  assembly,  six  thousand  were 
slain : — a  vengeful  punishment  for  such  an  offense :  its  unwise  se- 
verity defeated  its  object. 

Having  placed  the  affairs  of  the  state  in  apparent  order,  although 
the  Pharisees  were  still  fostering  the  most  rancorous  hatred  and 
revenge,  Alexander  reduced  the  Arabs  of  Gilead,  and  made  the 
Moabites  tributary.  He  then  carried  his  arms  against  Obodas,  an 
Arabian  emir,  who  succeeded  in  decoying  the  Jews  into  a  defile, 
where  they  suffered  a  terrible  defeat,  in  which  the  army  was  entirely 
destroyed,  and  even  the  king  effected  his  escape  with  the  greatest 
difficulty.  On  his  return  to  Jerusalem,  this  calamity  having  ren- 
dered him,  who  was  before  regarded  with  hatred  and  fear,  the  object 
of  contempt,  from  violent  invectives  the  Pharisees  proceeded  to 
insurrection ;  but  even  this  did  not  prevent  the  king  from  acting 
with  his  usual  energy.    He  soon  collected  a  body  of  troop?,  ^ind 


444  THE  HEBREW  PEOPLE. 

proceeded  to  reduce  the  malcontents.  They  were,  however,  too 
determined  to  submit,  and  too  numerous  to  be  put  down  by  any 
forces  which  the  king  could  command.  A  civil  war  was  consequently 
maintained  for  six  years ;  during  which  time  fifty  thousand  of  the 
rebel  party  were  slain,  besides  an  immense  number  on  the  part  of 
the  king.  This  suicidal  contest  was  fatal  to  the  interests  of  the 
nation.  Not  only  did  it  waste  the  resources  of  the  country,  diminish 
the  number  of  its  most  able  defenders,  and  fill  the  land  with  sorrow 
and  disorder ;  it  rendered  the  country  powerless  in  the  estimation 
of  surrounding  states,  and  encouraged  those  which  had  been  sub- 
dued in  former  wars  to  throw  off  their  dependence  upon  Judea.  We 
may  mention  one  instance  of  this.  During  the  progress  of  the  war, 
the  rebels  soHcited  the  aid  of  the  INIoabites,  and  of  the  Arabs  of 
Gilead  :  nor  had  Alexander  any  means  of  preventing  this  consider- 
able accession  of  strength  to  his  enemies  but  by  remitting  the  tribute, 
and  relinquishing  the  sovereignty,  of  these  provinces  which  he  had 
conquered  at  the  expense  of  so  much  blood  and  treasure. 

Alexander  was  not  always  so  successful  in  preventing  his  revolted 
subjects  from  obtaining  foreign  aid.  Their  application  to  Demetrius 
of  Syria  brought  him  into  great  danger.  At  the  solicitation  of  the 
revolted  Pharisees,  he  marched  into  Judea ;  here  he  was  reinforced 
by  a  large  number  of  rebellious  Jews,  until  his  army  amounted  to 
forty  thousand  foot,  and  three  thousand  horse.  Alexander  met  him 
at  Shechem,  but  was  defeated.  The  slaughter  on  this  occasion  was 
very  great,  and  the  result  decisive.  That  which  made  the  loss  so 
terrible  to  the  Jewish  king  was,  the  entire  destruction  of  the  Pi- 
sidians  and  Cilicians,  who  constituted  his  body-guard.  This  troop 
of  six  or  eight  thousand,  his  chief  ground  of  reliance  in  the  most 
desperate  emergencies,  was  here  cut  off  to  a  man ;  and  the  king,  no 
longer  able  to  keep  the  field,  took  refuge  in  the  mountains. 

But  as,  throughout  the  checkered  life  of  this  sovereign,  it  seemed 
as  if  one  alternation  of  extreme  circumstances  was  only  preliminary 
to  the  very  opposite ;  so  here  the  Jews  in  the  victorious  army — re- 
garding the  defeat  of  the  king,  and  the  complete  rout  of  his  soldiers, 
(placing  as  it  did  the  whole  country  in  the  power  of  a  foreigner,)  as 
pregnant  with  great  danger  to  their  native  land,  or  touched  with  a 
generous  compassion  for  the  reverses  of  a  man  who,  whatever  his 
faults  in  conducting  the  government,  had  always  behaved  as  a  brave 
soldier — were  induced  to  follow  him  in  adversity  whom  they  had  re- 
sisted when  in  power.  They  therefore  went  over  to  him  to  the 
number  of  six  thousand.  This  defection,  with  the  probability  of  its 
extending,  induced  Demetrius  to  abandon  the  cause  of  the  Pharisaic 
faction,  and  to  return  at  once  to  Damascus, 


THE  HEBREW  PEOPLE.  445 

Alexander,  on  hearing  of  this,  again  took  the  field,  and  enjoyed  a 
constant  series  of  successes ;  yet,  harassed  with  intestine  war,  the 
king  thought  this  a  favorable  opportunity  for  making  peace.  Hav- 
ing in  vain  submitted  the  most  liberal  terms  to  the  heads  of  opposing 
factions,  he  asked  them  to  propound  theirs.  Alexander,  indeed,  ap- 
pears at  this  time  to  have  become  so  sensible  of  the  ruinous  conse- 
quences of  this  imnatural  war,  that  he  was  willing  to  make  peace  on 
any  conditions.  His  repeated  oflFers  were  unsuccessful.  The  dogged 
obstinacy  of  the  rebels  rejected  every  overture ;  and  even  when  the 
king  went  so  far  as  to  ask  them  what  he  should  do  to  give  peace  to 
the  country,  their  answer  to  him  was,  "  that  he  must  cut  his  own 
throat,  and  that  he  ought  to  think  highly  of  them,  if  they  thought 
his  death  a  sufficient  recompense  for  the  blood  he  had  shed,  and  the 
mischiefs  he  had  brought  upon  the  country." 

This  answer  induced  the  king  to  prosecute  the  war  with  increased 
vigor,  and  to  cut  off  all  those  enemies  who  had  proved  themselves  to 
be  so  relentless.  He  therefore  continued  his  efforts  and  his  successes, 
until,  in  one  great  battle,  he  completely  destroyed  all  their  power, 
and  terminated  the  war ;  for,  the  remnant  of  the  routed  army  having 
taken  refuge  in  the  city  of  Bethome,  he  invested  the  place,  reduced 
it,  and  thus  all  the  remaining  warlike  rebels  fell  into  his  power.  On 
this  occasion,  if  we  may  credit  Josephus,*  he  acted  with  a  cruelty 
which  may  be  termed  diabohcal.  It  is  said  that  he  brought  eight 
hundred  of  the  principal  of  these  wretches  to  Jerusalem,  and  had 
them  all  crucified  in  one  place,  on  the  same  day ;  and,  as  if  this 
horrid  torture  was  not  a  sufficient  infliction,  each  man,  as  he  hung  in 
agony,  saw  his  wife  and  children  brought  to  the  foot  of  his  cross,  and 
butchered  before  his  eyes.  Another  element  of  cruelty  which  the 
Jewish  antiquarian  has  recorded,  almost  transcends  belief;  for  it  is 
said,  that,  whilst  the  horrid  tragedy  was  being  carried  into  effect,  the 
king  had  a  banquet  prepared  for  himself,  his  friends,  and  concubines, 
within  sight  of  this  blood  and  agony.  That  day  sufficed  to  scatter 
all  the  remaining  elements  of  the  faction ;  nor  did  they  ever  rally  so 
as  to  harass  the  king  again  during  his  life. 

Although  Alexander  still  continued  his  martial  operations  with 
unabated  energy,  it  is  said  that  he  indulged  in  sensual  pleasures 
with  great  excess.  The  consequence  was,  that  his  health  gave  way ; 
and  having  reigned  nearly  twenty- seven  years,  he  died  before  Ka- 
gaba,  which  he  was  then  besieging,  B.  C.  77.  Notwithstanding  the 
king  had  succeeded  in  mastering  the  Pharisaic  faction,  he  appears 
to  have  been  fully  assured  that  no  government  could  conduct  the  na- 

*  It  must  be  remembered  that  Josephus  was  a  zealous  Pharisee,  and  might  have  exag- 
gerated their  provocations  and  sufferings. 


446  THE  HEBREW  PEOPLE. 

tional  afiairs  prosperously  in  opposition  to  this  powerful  and  ener- 
getic sect.  Having  found  all  his  efforts  to  procure  a  reconciliation 
with  this  party  fruitless,  he  thought  it  best  for  his  wife,  after  his 
decease,  to  endeavor  to  effect  it.  He  therefore  instructed  her  how  to 
act  in  the  event  of  his  death,  advising  her,  in  case  it  took  place  be- 
fore the  capture  of  the  city,  to  keep  it  a  secret  until  that  event; 
then  to  march  the  army  back  to  Jerusalem,  and,  calling  together  the 
elders  of  the  Pharisees,  to  give  them  his  body  to  be  treated  as  they 
might  see  good,  but  at  the  same  time  declaring  that  she  would  place 
the  government  of  the  country  under  their  direction,  and  in  all  pub- 
lic matters  be  guided  by  their  advice.  Having  given  these  instruc- 
tions, and  bequeathed  the  government  to  his  wife,  he  expired. 

Alexandi'a  was  strictly  guided  by  these  directions ;  and  on  the  re- 
duction of  Ragaba,  she  repaired  to  Jerusalem,  and  fully  carried  out 
her  husband's  plan.  The  Pharisees  were  so  delighted  at  the  prospect 
of  a  return  to  power,  that  they  treated  the  character  and  corpse  of 
the  deceased  king  with  respect,  eulogized  his  deeds,  and  gave  the 
body  a  magnificent  funeral. 

As  far  as  the  consolidation  of  the  national  power  and  the  exten- 
sion of  territory  are  to  be  regarded,,the  administration  of  Alexander 
Janneus  was  eminently  successful,  Avith  the  single  exception  of  the 
alienation  of  the  Pharisaic  sect.  At  the  time  of  his  death,  the  king- 
dom of  Judea  included  Mount  Carmel,  all  Idumea,  and  all  the  coast 
as  far  as  Rhinoculura;  towards  the  north  it  extended  to  Mount 
Tabor  and  Scythopolis ;  beyond  the  Jordan  it  comprehended  Gau- 
lonitis,  and  all  the  territory  of  Gadara;  including  the  land  of  the 
Moabites  toward  the  south,  and  extending  as  far  as  Pella  toward  the 
east.     (Jahn's  Hebrew  Commonwealth,  vol.  i,  p.  389.) 

Alexandra,  having  secm-ed  the  favor  of  the  Pharisees,  began  her 
reign  under  very  favorable  circumstances.  Her  first  act  was  to  ap- 
point her  eldest  son  Hyrcanus  to  the  high  priesthood.  According 
to  her  promise,  she  re-established  the  authority  of  the  traditions  and 
opinions  of  the  Pharisees,  and  invested  this  sect  with  paramount  in- 
fluence in  the  national  councils.  Nor  were  her  new  allies  backward 
in  availing  themselves  of  their  new-gotten  power.  The  jails  were 
thrown  open ;  all  the  Pharisees  who  had  been  imprisoned  during  the 
long  civil  war  were  released ;  great  numbers  who  had  fled  to  foreign 
lands  returned ;  and  the  lately  degraded  sect  now  ruled  with  abso- 
lute sway.  All  this  might  have  been  expected,  and  would  have  been 
patiently  endured ;  but,  not  content  with  elevating  their  friends,  they 
proceeded  to  persecute  those  who,  in  obedience  to  the  late  king,  had 
taken  part  in  the  principal  inflictions  which  the  sect  had  endured. 
Some  of  those  who  were  concerned  in  the  crucifixion  of  the  eight 


THE  HEBREW  PEOPLE.  447 

hundred  rebels  were  taken  and  put  to  death.  These  measures 
alarmed  those  who  had  been  the  most  faithful  adherents  of  the  late 
king ;  and  a  number  of  them,  with  the  young  prince  Aristobulus  at 
their  head,  presented  themselves  before  the  queen,  and  requested 
permission  to  leave  the  country,  or  to  retire  to  the  frontier  fortresses ; 
a  request  which  appears  to  have  been  conditionally  granted,  by  the 
sovereign  allowing  them  to  repair  to  several  fortified  places  specified. 

Nothing  further  of  public  consequence  occurred  during  this  reign, 
until  the  last  illness  of  the  queen;  when  Aristobulus,  who  was  a 
spirited  prince,  and  fond  of  power,  privately  left  Jerusalem,  and, 
passing  from  place  to  place,  induced  the  several  governors  of  for- 
tresses to  espouse  his  claims  to  the  throne,  in  preference  to  those  of 
his  elder  brother,  who  was  of  a  sluggish  temperament,  and  supposed 
to  be  entirely  in  the  hands  of  the  Pharisees.  This  sect  had  made 
themselves  so  odious  by  their  late  conduct,  that  the  overtures  of 
Aristobulus  were  generally  received  with  great  readiness.  His  suc- 
cessful progress  in  this  important  business  could  not  be  concealed 
from  the  Pharisees,  who,  under  the  queen,  conducted  the  affairs  of 
government.  Their  elders,  therefore,  came  to  the  bedside  of  the 
sovereign ;  and,  acquainting  her  with  the  serious  aspect  of  affairs, 
requested  her  advice  and  direction  in  this  emergency.  Alexandra 
declined  interfering,  on  account  of  her  weakness,  leaving  them  to 
devise  such  measm-es  as  they  thought  fit.  She  soon  afterward  ex- 
pired, having  reigned  nearly  nine  years. 

The  Pharisees  immediately  seated  Hyrcanus  upon  the  throne,  and 
placed  the  wife  and  children  of  Aristobulus  in  the  castle  of  Paris, 
where  they  were  held  as  hostages.  This,  however,  did  not  deter  the 
young  prince  from  pursuing  with  the  utmost  energy  the  course  upon 
which  he  had  entered.  When  the  Pharisees  found  that  Aristobulus 
was  gaining  strength  daily,  and  had  assumed  the  title  and  state  of  a 
king,  they  gathered  an  army,  and  proceeded  to  oppose  his  progress 
by  force  of  arms.  This  was  just  what  Aristobulus  desired.  He 
saw  that  he  had  nothing  to  fear  from  an  open  and  immediate  contest ; 
but  that  the  husbanding  of  their  resources,  and  keeping  the  capital 
in  a  state  of  military  efficiency,  would  have  had  a  much  more  formi- 
dable influence  upon  his  proceedings. 

The  opposing  armies  met  near  Jericho,  when  the  greater  portion 
of  Hyrcanus' s  troops  went  over  to  Aristobulus  in  the  battle  which 
followed ;  and,  this  prince  having  obtained  a  complete  victory,  Hyr- 
canus retreated  to  Jerusalem,  followed  by  his  victorious  rival ;  and 
as  the  former  had  no  chance  of  retrieving  his  fortune,  he  submitted 
to  necessity,  and,  consenting  to  retire  into  private  life,  gave  up  the 
sovereignty  and  the  high  priesthood  to  his  younger  brother,  who  was 


44S  THE  HEBREW  PEOPLE. 

now  universally  recognized  as  the  king,  under  the  title  of  Aristobu- 
lus  II.,  three  months  after  the  death  of  his  mother. 

We  have  no  accounts  of  the  early  part  of  his  reign,  which  appears 
to  have  been  undisturbed;  although  the  Pharisaic  faction,  disap- 
pointed and  depressed,  still  kept  around  Hyrcanus,  and  waited  any 
opportunity  of  hanging  their  cause  upon  his  name,  and  making  ano- 
ther effort  to  regain  their  lost  elevation. 

An  individual  now  appears  in  the  history,  whose  family  was  hence- 
forth to  take  the  most  prominent  position  in  the  affairs  of  the  Jew- 
ish kingdom.     This  was  Antipater,  an  Idumean,  who  had  become  a 
proselyte  to  the  Jewish  faith.     He  had  been  governor  of  his  native 
land  under  Alexander  Janneus,  and  retained  the  same  high  office 
under  the  queen  Alexandra.     He  was  a  man  of  great  capacity,  quick 
perception,  and  unbounded  ambition.     Although  it  is  very  unlikely 
that  he  had  any  partiaUty  for  either  the  Pharisees  or  Sadclucees,  re- 
garded as  rival  sects,  yet  he  saw  that  while  Hyrcanus  had  a  claim 
to  the  throne  by  hereditary  right,  he  was  so  sluggish  in  disposition, 
and  so  limited  in  capacity,  as  to  offer  the  greatest  advantage  to  an 
energetic  and  ambitious  minister.     He  therefore  decided  upon  sup- 
porting Hyrcanus ;  but  the  rapid  success  of  Aristobulus  threw  his 
efforts  for  awhile  into  the  shade,  and  afforded  the  young  king  a  few 
years  of  apparent  stability.     At  length  the  results  of  the  quiet,  but 
daring,  efforts  of  the  wily  Idumean  became  visible.     Having  made 
the  preliminary  arrangements,  he  took  Hyrcanus  with  him  to  Petra, 
and  there  presented  him  to  Aretas,  king  of  Arabia,  who  was  at 
length  persuaded  to  invade  Judea  for  the  purpose  of  seating  Hyrca- 
nus on  the  throne ;  he  being  to  receive  as  a  reward  a  restoration  of 
those  places  which  preceding  sovereigns  of  Judea  had  wrested  from 
his  dominions.     When,  in  pm-suance  of  this  arrangement,  Aretas 
marched  his  army  into  Judea,  his  object  being  well  known,  those 
who  adhered  to  the  cause  of  Hyrcanus,  and  the  designs  of  the 
Pharisaic  faction,  joined  his  army  and  swelled  its  numbers.     Aris- 
tobulus did  not  shrink  from  the  contest ;  but  in  a  great  battle  which 
ensued  he  was  utterly  defeated,  and  compelled  to  retreat  to  Jenisa- 
lem,  where,  unable  to  retain  the  city,  he  with  his  followers  found  re- 
fuge in  the  temple. 

In  this  extremity  Aristobulus,  knowing  that  the  Roman  army 
under  Pompey  had  subdued  Tigranes,  and  had  detached  several 
generals  into  Syria,  sent  to  Scaurus  one  of  these,  offering  a  large 
sum  if  he  would  come  and  deliver  him  from  the  Arabians,  Although 
the  Roman  was  waited  upon  about  the  same  time  by  an  embassy 
with  similar  offers  from  Hyrcanus,  he  received  the  present  of  Aris- 
tobulus, and  sent  a  threatening  message  to  Aretas,  which  induced 


THE  HEBREW  PEOPLE.  4I9 

him  at  once  to  abandon  his  object,  and  retire  from  the  country. 
Aristobulus,  freed  from  the  presence  of  this  powerful  foe,  emerged 
from  his  retreat,  collected  his  friends,  rallied  his  troops,  and  pursued 
the  dispirited  Arabian  army,  which  he  defeated  with  great  loss. 
Among  the  slain  in  this  conflict  was  the  brother  of  Antipater,  who 
fell  in  the  army  of  Aretas. 

Aristobulus,  although  in  possession  of  the  country,  was  well 
aware  that  his  tenure  of  royal  dignity  would  be  very  short,  unless 
he  could  induce  Pompey  to  recognize  his  title  to  the  throne.  He 
therefore  sent  a  most  magnificent  present  to  the  Roman  general :  it 
was  a  golden  vine  upon  a  square  mount,  with  deer,  lions,  and  other 
beasts  about  it,  and  ripe  fruit  on  the  branches.  All  these  were  of 
gold,  and  were  valued  at  five  hundred  talents.  The  presentation  of 
this  gift,  and  the  advocacy  of  the  king's  cause,  were  intrusted  to  a 
learned  Jew  named  Nicodemus.  Hyrcanus  was  ably  represented 
by  the  talented  and  indefatigable  Antipatei-,  who  urged  the  claims 
of  the  hereditary  pi-ince  to  the  Jewish  throne.  Pompey,  having 
heard  the  case,  dismissed  the  parties,  with  a  promise  that,  after  ma- 
ture consideration,  he  would  do  them  justice. 

The  following  year,  when  the  mighty  Roman  returned  to  Damas- 
cus, he  summoned  the  two  princes  before  him  in  person.  Hyrcanus 
and  Aristobulus,  with  witnesses  and  friends,  accordingly  attended. 
At  this  time,  a  deputation  of  Jewish  elders  appeared  in  opposition 
to  both  claimants.  This  circumstance  is  singular  and  important, 
and  deserves  to  be  very  seriously  considered.  These  persons  al- 
leged that  a  mode  of  government  had  been  introduced,  contrary  to 
the  ancient  institutions  of  the  nation ;  that  they  had  formerly  been 
governed  by  their  high  priests,  but  that  the  introduction  of  kingly 
state  had  exercised  a  pernicious  influence  upon  the  welfare  and 
liberty  of  the  people.  After  these  had  been  heard,  Hyrcanus  stated 
his  case,  alleging  that  his  brother  had  not  only  unjustly  deposed 
him,  and  wrongfully  assumed  the  government,  but  had  also  continu- 
ally made  incursions  upon  the  neighboring  provinces.  The  dili- 
gence of  his  friend  Antipater  enabled  him  to  produce  a  thousand 
respectable  Jews  to  depose  to  this  fact.  Aristobulus  followed, 
alleging  that  the  incapacity  of  Hyrcanus  necessarily  threw  the  gov-, 
ernment  into  his  hands,  to  prevent  its  passing  into  another  family ; 
and  that,  in  respect  of  title  and  state,  he  had  only  followed  his 
father's. 

Pompey  declined  delivering  an  immediate  judgment,  which,  in 
fact,  was  a  defeat  to  Aristobulus;  and  so  it  was  regarded  by  the 
king.  Throughout  the  whole  business,  and  no  less  in  the  result  of 
this  negotiation,  the  crafty  powers  of  Antipater  are  sufficiently  evi- 

29 


450  THE  nEBREW   PEOPLE. 

dent.  The  wariness  of  Pompey  rendered  Aristobulus  suspicious 
and  vacillating :  Avhile  professing  the  utmost  submission  to  Rome,  he 
neglected  no  means  of  resisting  its  decree,  in  case  it  should  be 
against  him.  The  short  campaign  which  Pompey  made  to  subdue 
Aretas  gave  the  king  of  Judea  time  to  commit  himself  fully.  When, 
therefore,  Pompey  returned  from  Arabia,  and  heard  of  his  warlike 
preparations,  he  sent  for  Aristobulus,  and  demanded  possession  of 
all  the  fortified  places  in  Judca.  To  this  demand  he  replied  by  fly- 
ing to  Jerusalem,  followed  by  the  Roman  general.  The  king  of  the 
Jews,  however,  conscious  of  his  inability  to  resist  the  Romans,  went 
out  to  meet  them,  threw  himself  on  the  mercy  of  Pompey,  and  pro- 
mised a  large  sum  if  he  would  spare  the  nation  from  the  calamities 
of  war.  The  Roman  accepted  the  offer,  detained  Aristobulus,  and 
sent  an  officer  to  receive  the  money.  Instead  of  complying,  the 
people  shut  their  gates,  and  refused  payment.  This  completed  the 
rupture,  and  consummated  the  wishes  ^of  the  ambitious  Roman. 
Aristobulus  was  thrown  into  chains,  Jerusalem  invested,  and  the  siege 
pressed  with  great  vigor.  At  this  time  the  Jews  had  again  relapsed 
into  the  strange  practice  of  refusing  to  do  anything  towards  their 
defense  on  the  Sabbath.  Pompey,  having  observed  this,  carried  on 
his  most  important  operations  on  that  day  with  perfect  impunity. 
By  these  means,  in  the  third  month  of  the  siege,  a  breach  was  made, 
and  the  temple  stormed  and  taken.  Twelve  thousand  Jews  fell  in 
the  assault ;  the  priests  continuing  their  services  at  the  altar,  amid 
all  the  horrors  of  the  scene,  until  they  were  cut  down  by  the  Roman 
soldiers,  and  their  blood  mingled  with  that  of  the  sacrifices.  The 
temple  was  thus  taken  in  the  summer  of  the  year  B.  C.  63,  on  the 
very  day  observed  with  lamentation  and  fasting,  in  commemoration 
of  the  conquest  of  Jerusalem  by  Nebuchadnezzar. 

By  these  events  the  political  position  of  Judea  was  completely 
changed  :  it  had  formerly  rejoiced  in  the  name  of  an  ally  of  Rome ; 
it  was  now  a  subordinate  province  of  that  immense  empire.  Pom- 
pey appointed  Hyrcanus  to  the  high  priesthood,  charging  him  with 
the  government  under  the  title  of  prince.  He  was  forbidden  to  as- 
sume regal  titles,  or  to  extend  his  territories  beyond  the  ancient 
limits  of  Judea.  All  the  conquests  which  had  been  made  were 
taken  away,  and  connected  with  Syria ;  where  Scaurus,  the  Roman 
general,  at  the  head  of  two  legions,  exercised  the  functions  of  pre- 
fect. The  subdued  Jews  had  to  experience  yet  greater  degradation. 
Pompey,  accompanied  by  his  oflScers,  walked  through  the  temple,  even 
into  its  most  sacred  place.  He  returned,  however,  without  touch- 
ing any  of  the  sacred  things,  or  abstracting  any  of  its  treasures,  and 
ordered  it  to  be  cleansed,  and  the  sacrifices  resumed.    Aristobulus, 

29* 


THE  HEBREW  PEOPLE.  451 

■with  his  two  sons  and  two  daughters,  were  carried  to  Kome,  to  gi-ace 
the  triumph  of  the  conqueror.  Having  ordered  the  destruction  of 
the  fortifications  of  Jerusalem,  the  general  retired  through  Pontus  to 
Rome. 

Freed  from  his  danger,  Hyrcanus  soon  relapsed  into  his  native 
sloth,  leaving  the  government  almost  entirely  to  Antipater,  who, 
being  crafty  and  ambitious,  used  it  for  his  own  purposes ;  and,  as 
his  interest  lay  in  the  favor  of  the  Romans,  he  left  no  means  un- 
tried to  conciliate  their  good- will.  Meanwhile,  Alexander,  the  eldest 
son  of  Ai-istobulus,  not  being  strictly  confined  or  guarded  at  Rome, 
fled  and  returned  to  Judea,  where  he  soon  collected  a  body  of  ten 
thousand  men,  and  secm-ed  possession  of  Alexandrion,  and  several 
other  strong  fortresses.  Hyrcanus  was  in  no  condition  to  suppress 
this  daring  adventurer  :  he  therefore  commenced  repairing  the  walls 
of  Jerusalem,  to  protect  himself  from  his  power ;  but  the  Romans  for- 
bade their  restoration.  The  Jewish  prince  then  solicited  the  aid  of  the 
imperial  troops,  to  put  down  this  disturber  of  the  public  peace.  The 
prefect  of  Syria  detached  the  celebrated  Marc  Antony,  then  a  youno- 
officer,  on  this  service ;  whilst  he  prepared  to  follow.  Antipater  also 
sent  a  body  of  Jews  to  serve  with  the  Romans.  Alexander  was  by 
these  means  defeated,  with  a  loss  of  three  thousand  men,  and  com- 
pelled to  take  refuge  in  Alexandrion.  This  fortress  was  besieged  so 
straitly,  that  the  young  wamor,  having  no  hope  of  escape,  proposed 
terms  of  peace ;  which  being  seconded  by  the  great  address  of  his 
mother,  who  waited  on  the  Roman  general  for  the  purpose,  the  for- 
tresses were  surrendered,  and  the  defeated  prince  dismissed  without 
punishment. 

The  result  of  this  war  was  the  division  of  Judea  into  five  districts, 
each  having  an  executive  council ;  a  form  of  government  which  con- 
tinued until  the  time  of  Julius  Caesar.  The  year  following,  Aris- 
tobulus,  with  his  younger  son,  escaped  from  Rome :  he  soon  raised 
troops,  and  obtained  some  fortresses ;  but  was  in  a  short  time  sub- 
dued, and  sent  back  to  his  former  prison.  In  the  succeeding  year, 
while  Gabinius  was  occupied  in  Egypt,  Alexander  again  returned, 
and  succeeded  in  raising  a  considerable  body  of  men,  and  virtually 
made  himself  master  of  Judea,  destroying  all  the  Romans  that 
came  in  his  way.  Unable  to  resist  him  in  the  field,  the  remnant  of 
the  imperial  troops  entrenched  themselves  on  Mount  Gerizim,  where 
they  were  besieged  by  Alexander.  When  Gabinius  returned  with 
his  army  from  Egypt,  he  first  sent  Antipater  to  the  Jewish  anny 
with  proposals  of  peace.  The  wily  Idumean  used  his  talents,  not 
to  obtain  the  submission  of  Alexander,  but  the  defection  of  liis 
troops.    He  succeeded  to  a  great  extent ;  but,  notwithstanding  the 


462  THE  HEBREW  PEOPLE. 

reduction  of  his  numbers,  Alexander  refused  to  submit :  a  battle  was, 
in  consequence,  fought  at  Mount  Tabor,  where  he  was  defeated, 
having  ten  thousand  of  his  men  killed  on  the  field. 

The  political  fate  of  Judea  was  subsequently  involved  in  those 
rapid  changes  which  took  place  in  the  government  of  imperial  Rome. 
About  this  time  Gabinius  was  recalled,  and  Crassus  appointed  in 
his  stead.  The  charge  against  the  former  was,  the  sale  of  offices, 
extortion,  and  oppression :  of  these  acts  he  was  convicted,  and 
banished.  His  successor  began  where  he  ceased.  Coming  to  Je- 
rusalem, one  of  his  first  acts  was  to  pillage  the  temple,  whence  he 
took  immense  treasures.  While  these  events  were  in  progress,  the 
prefect  of  Syria  gratifying  his  sordid  cupidity,  Hyrcanus  governing 
by  means  of  Antipater,  and  the  young  Alexander  manfully  strug- 
gling to  mount  the  throne  of  his  father,  the  great  conflict  between 
Pompey  and  Caesar  was  reaching  its  crisis.  Having  come  to  an 
open  rupture  at  Rome,  the  former  proceeded  to  the  seat  of  his  late 
government,  to  gather  means  of  defeating  his  mighty  rival.  Caesar, 
aware  of  his  object,  and  knowing  that  Scipio  was  in  Syria,  laboring 
in  the  service  of  Pompey,  released  the  captive  Jewish  king,  Aristo- 
bulus,  and  sent  him  to  Judea,  that  he  might  cause  a  diversion  in  his 
favor.  The  effort  was  vain  ;  for,  the  purpose  being  known,  this  un- 
fortunate prince  was  poisoned  by  the  minions  of  Pompey  on  his 
journey.  His  son  Alexander,  however,  adopted  the  policy  intended 
for  his  father ;  but  he  was  taken,  and  beheaded  by  Scipio.  Soon 
after  these  events,  the  contest  was  terminated  by  the  defeat  and  death 
of  Pompey. 

This  result  appeared  unfortunate  for  Hyrcanus  and  Antipater,  as 
they  had  so  fully  devoted  themselves  to  the  cause  of  the  fallen  tri- 
umvir. But  the  latter  artful  politician  and  daring  soldier  quickly 
extricated  his  cause  from  this  difficulty.  Antipater  soon  learned 
that,  although  Cossar  had  conquered  his  rival,  he  had  imprudently 
involved  himself  in  the  most  desperate  circumstances  in  Egypt ;  and 
that  an  army,  raised  in  Cilicia  and  Syria,  was  hastening  through 
Palestine  to  aid  him.  Antipater,  with  his  usual  sagacity,  joined 
this  army,  with  three  thousand  men,  and  induced  many  others  to 
follow  his  example.  JSIor  is  it  unlikely,  from  a  consideration  of  all 
the  circumstances,  that  the  interposition  of  this  Idumean  Jew,  with 
his  band  of  Israelites,  was  the  salvation  of  the  future  idol  of  Rome. 
It  is  more  than  probable  that"  if  Antipater  had  exerted  the  same 
zeal  to  harass  and  oppose  the  march  of  Mithridates,  on  his  way  to 
Egypt,  we  should  never  have  heard  of  the  famous  Veni,  Vidi,  Vici, 
or  have  seen  Rome  bow  to  the  fiat  of  one  man.  One  or  two  facts 
may  be  cited  in  corroboration  of  this  opinion.    Antipater  not  only 


THE  HEBREW  PEOPLE.  453 

took  witli  him  some  amount  of  militaiy  power,  directed  by  uncom- 
mon sagacity  and  daring ;  but  lie  had,  what  was  of  much  greater 
importance,  letters  from  the  high  priest  of  Jerusalem  to  the  Jews 
of  Egypt,  persuading  them  to  aid  the  Roman  cause.  By  means  of 
these,  this  force  was  not  only  not  opposed,  but  supplied  with  pro- 
visions and  water  in  passing  through  the  Heliopolitan  Nomos,  which 
gave  the  Romans  possession  of  Memphis ;  and,  when  Mithridates, 
in  attempting  to  penetrate  into  the  Delta  to  relieve  Caesar,  was  met 
by  an  Egyptian  force,  and  compelled  to  give  way  before  them,  the 
Jewish  band  under  Antipater  restored  the  fortune  of  the  day,  and 
brought  the  auxiliaries  within  reach  of  the  great  Roman. 

Ccesar,  being  thus  relieved,  and  having  conquered  Egypt,  was 
careful  to  mark  his  sense  of  the  services  thus  rendered  by  the  Jews. 
He  confirmed  the  privileges  of  all  those  who  resided  in  that  country, 
and  commemorated  their  devotedness  by  a  brazen  pillar,  which  he 
erected  at  Alexandria.  Nor  was  he  less  mindful  of  his  friends  in 
Judea.  For  when  he  arrived  in  Syria,  being  met  by  Antigonus,  the 
younger  son  of  Aristobulus,  who  claimed  the  government  of  Judea 
in  the  right  of  his  father,  Csesar,  having  heard  Antipater,  altogether 
rejected  the  suit  of  the  young  prince,  and  condemned  him  as  a  se- 
ditious person :  at  the  same  time  he  confirmed  Hyrcanus  in  the 
principality,  and  gave  permission  to  rebuild  the  walls  of  Jerusalem, 
which  had  been  destroyed  by  Pompey.  He  also  appointed  Anti- 
pater procurator  of  Judea.  Julius  fully  reported  these  things  to  the 
senate,  Avho,  by  a  formal  decree,  publicly  acknowledged  the  Jews  as 
the  allies  of  Rome.  This  decree  was  engraven  on  plates  of  copper, 
and  set  up  in  the  capitol ;  and  also  in  the  temples  of  Sidon,  Tyre, 
and  Askelon.  Thus  the  aristocratical  form  of  government  ap- 
pointed by  Gabinius  was  entirely  abrogated,  and  the  Jewish  prin- 
cipality restored. 

Antipater  carefully  conformed  to  the  views  of  Cffisar  in  arranging 
the  affairs  of  Judea.  He  raised  again  the  walls  of  Jerusalem,  jour- 
neyed through  the  country,  used  every  means  to  repress  the  law- 
lessness and  disorder  wliich  the  late  troubles  had  engendered,  and, 
by  alternate  persuasion  and  power,  reduced  the  people  to  obedience. 
To  carry  out  this  plan,  he  made  his  eldest  son,  Phasael,  governor 
of  Jerusalem,  and  his  second,  Herod,  governor  of  Galilee.  The 
latter  was  a  young  man  of  extraordinary  talent  and  spirit.  He 
devoted  himself  with  great  ability  to  the  difficult  duty  which  devolved 
upon  him.  Galilee  was  at  this  time  greatly  infested  with  bands  of 
robbers  :  Herod  sought  them  out,  and  all  that  fell  into  his  hands  he 
put  to  death,  even  including  Hezekiah,  their  leader.  The  reader  is 
reminded,  that  the  government  of  Antipater  and  his  sons  was  not 


454  THE  HEBREW  PEOPLE. 

popular  with  tlie  Jewish  people ;  for  all  saw  that,  although  Hyrcanus 
was  the  nominal  head,  restored  by  Pompey,  the  Idumean  was  really 
the  chief.  This  was  unpalatable :  the  people  preferred  Aristobulus. 
When,  therefore,  Herod  was  found  acting  in  this  decisive  manner, 
he  was  summoned  before  the  sanhedrim,  to  answer  the  charge  of 
having  arbitrarily  exercised  the  power  of  life  and  death.  The  young 
man,  under  the  advice  of  his  father,  appeared  in  their  court,  bearing 
with  him  a  letter  from  the  prefect  of  Syria,  charging  Hyrcanus,  the 
president  of  the  sanhedrim,  to  protect  him.  He  presented  himself, 
however,  more  like  a  prince  than  a  criminal.  He  was  attired  in 
purple,  with  hair  neatly  dressed,  and  surrounded  with  his  guards. 
This  appearance  confounded  the  Jewish  elders.  Even  those  who 
had  preferred  the  charge  against  Herod  did  not  now  dare  to  repeat 
it,  and  he  was  thus  virtually  acquitted;  when  Samoas  arose,  and, 
protesting  at  length  against  their  cowardice,  affirmed,  that  if  they 
thus  spared  Herod,  the  time  would  come  when  he  would  not  spare 
them.*  This  roused  the  assembly ;  but  Hyrcanus  adjourned  the 
business,  and  then  advised  Herod  to  withdraw ;  and  thus  the  case 
terminated. 

About  three  years  afterward,  while  Judea  was  progressing  in  order 
and  wealth.  Julius  Caasar  was  assassinated  in  the  capitol,  and  the 
Roman  world  again  convulsed,  from  its  centre  to  its  circumference. 

Immediately  after  this  event,  Hyrcanus  sent  ambassadors  to  the 
Roman  senate,  requesting  a  confirmation  of  all  the  privileges  and  im- 
munities which  had  been  given  by  Caesar ;  a  request  which  was  imme- 
diately granted.  While  Rome  and  the  provinces  were  in  the  utmost 
perplexity  as  to  the  result  of  pending  arrangements,  Antipater  was 
most  ungratefully  poisoned  by  Malichus,  a  Jewish  general,  who  soon 
after  was  put  to  death  for  the  crime,  at  the  instance  of  Herod,  by  Cas- 
sius  Longinus,  who  then  Avielded  the  Roman  power  in  Syria  and  Asia 
Minor.  This  circumstance,  as  Malichus  was  popular  with  many, 
increased  the  dislike  of  the  Jews  to  Herod ;  and  they  petitioned 
Marc  Antony,  who  soon  after  came  into  Syria,  against  him ;  but  in 
vain :  the  address  of  Herod,  in  showing  the  services  which  his  father 
had  rendered  to  the  Roman  cause,  warded  off  all  danger,  and  secured 
him  the  protection  of  this  triumvir. 

Urgent  necessity,  however,  called  Antony  into  Italy;  and  Syria 
and  the  neighboring  kingdoms — having  lately  been  subjected,  in  rapid 
succession,  to  the  rapacity  and  extortion  of  Dolabella,  Longinus,  and 
Antony ;  and  knowing  that  Rome  was  at  war  with  Parthia,  and  that 

=  This  prediction  was  amply  fulfilled.  This  young  man  was  Herod,  afterward  the 
Great,  who  was  king  at  the  birth  of  Christ ;  and  Samoas  is  supposed  to  be  the  same  with 
holy  Simeon.  (See  Josephus,  Jahn,  &c.} 


THE  HEBREW  PEOPLE.  455 

they  were,  in  consequence,  likely  to  be  subjected  to  a  repetition  of 
these  evils — agreed  to  invite  the  Parthians  to  come  and  occupy  these 
countries.  This  was  done.  Syria  and  Asia  Minor  were  occupied; 
and  Antigonus,  the  surviving  son  of  Aristobulus,  was  seated  on  the 
Jewish  throne,  with  the  title  of  king,  under  the  protection  of  Parthia. 
In  the  course  of  these  events,  Hyrcanus  and  Phasael  were  made  pri- 
soners. The  former  had  his  ears  cropped,  and  Avas  thereby  render- 
ed incapable  of  ever  being  high  priest  again ;  the  latter  killed  him- 
self in  prison.  Herod  contrived  to  escape ;  and,  having  placed  his 
family  and  treasures  in  safety,  fled  to  Rome. 

When  Herod  reached  the  imperial  city,  he  fortunately  found  An- 
tony and  Octavius  there  on  friendly  terms.  He  therefore  renewed 
his  friendship  with  the  former,  who  received  him  very  cordially,  in- 
troduced him  to  Octavius,  and  stated  how  very  useful  Antipater  had 
been  to  Julius  Ceesar  in  Egypt.  Herod  was,  therefore,  patronized 
by  both  these  great  men,  who  held  in  their  hands,  at  that  moment,  the 
political  destinies  of  Rome  and  of  the  world.  When  the  son  of  An- 
tipater had  fled  as  a  fugitive  to  the  imperial  city,  his  highest  hope 
was  to  get  Aristobulus,  a  grandson  of  Hyrcanus,  and  brother  to  Ma- 
riamne,  to  whom  he  was  espoused,  placed  upon  the  throne,  with  him- 
self as  minister,  or  procurator,  under  him.  In  this  way  his  father 
had  wielded  all  the  power  of  Judea ;  and  he  hoped,  at  that  time,  for 
no  higher  dignity.  But,  being  received  with  such  marks  of  distinc- 
tion, and  promising  Antony  further  sums  of  money,  he  was,  by  the 
favor  of  these  two  arbiters  of  the  aifairs  of  nations,  himself  raised  to 
the  throne.  The  senate  was  accordingly  convened,  and  Herod  intro- 
duced to  the  conscript  fathers  by  two  noble  senators,  who  set  forth 
the  invaluable  services  rendered  by  his  father  to  the  Romans ;  and, 
at  the  same  time,  declared  Antigonus,  who  then  governed  at  Jerusa- 
lem, to  be  a  turbulent  person,  and  an  enemy  to  their  nation ;  while 
Antony  pointed  out  the  importance  of  having  a  fast  friend  to  Rome 
on  the  throne  of  Judea  during  his  approaching  expedition  against 
Parthia.  The  senate  hereupon  unanimously  elected  Herod  to  the 
throne,  and  voted  Antigonus  an  enemy  of  Rome. 

The  whole  of  these  proceedings  were  evidently  conducted  upon  the 
presumption,  that  Judea  was  either  a  recognized  province  of  the  Ro- 
man empire,  or,  at  least,  entirely  dependent  upon  the  imperial  state. 
But  what  follows  is  yet  more  strange.  Considering  the  entire  pecu- 
liarity of  Jewish  manners  and  religion,  it  might  have  been  supposed, 
even  if  the  senate  had  made  the  appointment,  that  the  inauguration 
of  the  king  would  have  been  in  accordance  with  the  rites  of  the  nation 
to  be  ruled.  But,  no !  Immediately  upon  the  vote  of  the  fathers, 
Herod  was  conducted  by  Antony  and  Octavius  into  the  capitol,  and 


456  THE  HEBREW  PEOPLE. 

there  consecrated  king,  with  idolatrous  sacrifices.  Having  thus  far 
secured  the  object  of  liis  highest  ambition,  Herod  remembered  that 
the  affairs  of  his  family  and  kingdom  did  not  justify  a  protracted  stay 
at  Rome :  he  therefore  departed  from  the  city  at  the  expiration  of 
seven  days ;  and,  by  a  rapid  journey,  reached  Judea  just  three  months 
after  he  had  left  it. 

Here,  although  beset  with  diflSculties,  he  found  a  fair  field:  the 
Parthians  had,  during  his  journey,  been  driven  from  Syria,  which 
was  again  occupied  by  Roman  troops.  His  first  care  was  to  collect 
an  army,  with  which,  and  some  aid  from  the  Roman  general,  he  made 
himself  master  of  GaUlee.  Following  up  this  success,  he  marched 
to  the  relief  of  his  family,  who  were  closely  besieged  by  Antigonus. 
In  this  object  he  also  succeeded ;  and,  after  a  series  of  dangers  and 
exploits,  he  became  master  of  all  the  country,  and  shut  up  Antigonus 
in  Jerusalem.  Yet,  notwithstanding  the  utmost  efforts  of  Herod,  it 
was  not  until  his  rival  had  reigned  three  years  that  he  was  able, 
when  supported  by  a  Roman  army,  to  reduce  the  capital,  which  was 
at  length  taken  by  assault,  and  subjected  to  fearful  massacre  and  pil- 
lage from  the  Roman  troops,  who,  enraged  at  the  obstinacy  of  the 
defense,  continued  the  slaughter  after  all  resistance  had  ceased ;  and 
at  length  Herod  had  to  pay  a  large  sum  of  money  to  save  Jerusalem 
from  being  destroyed.  Antigonus  was  taken  and  put  to  death  by  the 
Romans  as  a  malefactor. 

Herod  was  now  seated  on  the  throne  of  Judea,  the  first  of  a  new 
dynasty.  Hitherto  the  Asmonean  or  Maccabean  family  had  really 
or  nominally  governed.  With  Hyrcanus  and  Antigonus  this  line 
had  ended ;  and  Herod,  who  was  not  a  Jew,  but  an  Idumean  by  na- 
tion, and  professedly  a  Jewish  proselyte  in  religion,  was,  by  the  favor 
of  Rome,  invested  with  supreme  authority  over  the  Jewish  people. 
From  the  first  elevation  of  Antipater,  the  cause  of  his  family  was 
unpopular ;  and  it  was  only  the  consummate  sagacity  of  that  person, 
in  attaching  himself  to  the  oldest  branch  of  the  Asmonean  family, 
which  enabled  him  to  carry  out  liis  purpose.  Herod  felt  this  through- 
out his  career.  It  was  this  which  kept  Antigonus  so  long  upon  the 
throne ;  it  was  tliis  which  caused  the  son  of  Antipater  so  much  diffi- 
culty, when  possessed  of  the  object  of  his  ambition. 

Fully  aware  of  the  state  of  the  public  mind,  his  first  care,  after 
having  recovered  Jerusalem,  was  the  extermination  of  the  Asmonean 
family.  Although  he  had  married  Mariamne,  the  daughter  of  Hyr- 
canus, this  seemed  in  no  wise  to  soften  the  violence  of  his  political 
hate.  All  those  Jews  who  had  supported  Antigonus  were  proscribed, 
forty-five  of  the  principal  of  them  were  slain ;  all  their  property  was 
confiscated,  and  seized  by  the  king ;  all  the  gold,  silver,  and  valuables 


THE  HEBREW  PEOPLE.  457 

found  in  Jerusalem  were  taken  for  his  use ;  and  thus,  with  the  excep- 
tion of  a  small  part  of  the  people,  the  land  was  treated  like  a  con- 
quered country.  Influenced  by  this  jealousy  of  the  Asmoneans,  He- 
rod found  an  obscure  priest  of  Babylon,  who  was  descended  from  the 
ancient  high  priests  of  Israel.  Him  he  raised  to  the  high  priesthood, 
although  his  wife's  brother  was  of  age,  and  heir  to  the  oflSce.  He 
also  cut  off  the  whole  sanhedrim,  except  Sameas  and  Pollio. 

The  superseding  of  Aristobulus  in  the  high  priesthood  created  an 
element  of  discord  and  misery  in  the  family  of  Herod,  which  ulti- 
mately destroyed  his  peace.  Herod's  intimacy  with  Antony  intro- 
duced his  family  to  the  infamous  Cleopatra.  Alexandra,  the  mother 
of  Mariamne  and  Aristobulus,  by  her  influence  with  this  queen,  and 
her  intercession  with  Antony,  induced  Herod  to  cancel  his  appoint- 
ment. Ananelus  was  set  aside,  and  Aristobulus  inducted  into  the 
high  priesthood.  But  this  young  man  was  received  with  such 
marks  of  favor  and  affection  by  the  people,  while  officiating  at  the 
ensuing  feast  of  tabernacles,  that  all  the  jealous  enmity  of  Herod 
was  again  blown  into  a  flame,  and  the  heartless  king  soon  after 
caused  the  young  priest  to  be  dro-wned  whilst  bathing.  Cleopatra, 
informed  of  this  crime,  used  her  utmost  influence  with  Antony  to 
have  Herod  slain.  Besides  the  gratification  of  vanity  and  revenge, 
(for  she  had  attempted  in  vain  to  seduce  Herod,)  she  greatly  de- 
sired the  possession  of  Judea ;  but  as  Antony  was  equally  in  want  of 
money  to  sustain  him  in  his  contest  with  Octavius,  Herod  supplied 
him,  and  continued  to  reign. 

After  the  fall  of  Antony,  Herod  waited  upon  Octavius,  and  by  his 
frank  and  candid  deportment  secured  the  friendship  of  the  sole 
governor  of  the  great  Roman  empire.  Prior  to  this  time,  Herod 
had  lured  the  aged  Hyrcanus  from  his  captivity  in  Parthia,  and, 
after  placing  him  in  close  surveillance  for  several  years,  had  him 
beheaded.  The  future  course  of  Herod  was  violent,  miserable,  and 
vile.  He  labored,  on  the  one  hand,  to  make  his  kingdom  great,  and 
his  country  magnificent ;  but  his  means  of  effecting  this  were  most 
atrocious :  while,  on  the  other  hand,  his  conduct  to  his  family  was 
suspicious  and  cruel. 

In  his  public  life  he  consolidated  his  power,  and  raised  Judea  to 
a  state  of  wealth  and  prosperity  which  it  had  not  before  attained  for 
centuries.  Having  by  the  most  sanguinary  means  cut  off  the  last 
of  the  Asmoneans,  he  built  a  theatre  in  Jerusalem,  and  a  spacious 
amphitheatre  in  the  suburbs.  All  kinds  of  heathenish  games  were 
introduced.  Musicians,  players,  courses,  gladiators,  and  wild  beasts, 
were  exhibited  in  the  holy  city.  And  it  is  a  circumstance  worthy 
of  observation,  that  there  yet  existed  sufficient  zeal  for  the  Divine 


458  ,  THE  HEBREW  PEOPLE. 

law  to  render  all  these  exceedingly  disgusting  to  a  great  body  of  the 
Jewish  people.  About  this  time  Herod  also  rebuilt  several  import- 
ant fortresses,  and  restored  Samaria,  which  had  long  lain  in  ruins. 
He  also  adorned  Jerusalem  with  a  stately  palace  for  himself,  which 
was  built  of  the  most  costly  materials,  and  of  exquisite  workmanship. 

Yet  all  these  things  were  performed  in  a  manner  and  style  so 
foreign  to  the  peculiar  genius  of  the  Jewish  mind,  that,  proud  as 
they  were  of  their  country,  they  were  by  these  means  more  and 
more  alienated  from  the  king.  He  saw  this,  and  labored  to  stem 
the  torrent  of  public  feeling.  At  one  time  he  wished  to  introduce 
an  oath  of  allegiance ;  but  it  was  so  strenuously  opposed  by  the 
most  eminent  Jewish  doctors,  that  he  was  compelled  to  lay  it  aside. 
He  then  remitted  a  part  of  the  taxes,  professedly  on  account  of  se- 
veral national  calamities  which  had  recently  fallen  upon  the  country, 
but  really  to  bid  for  popular  favor :  this  also  was  vain.  One  other 
course  was  open  to  him ;  and  he  pursued  it.  The  temple,  as  then 
existing,  was  unworthy  of  the  nation,  and  of  the  improved  state  of 
Jerusalem :  he  proposed  to  rebuild  it ;  but  so  distrustful  were  the 
people  of  his  promise  and  of  his  religion,  that  they  would  not  have 
the  old  one  removed  until  they  saw  the  materials  collected  for"  the 
new  building.  After  two  years  of  preparation,  the  old  edifice  was 
taken  down  in  parts,  as  the  new  one  was  raised.  The  holy  place 
was  finished  in  eighteen  months,  the  body  of  the  structure  in  eight 
years.*  This  building  was  erected  in  the  Greek  style  of  architecture, 
and  of  the  most  costly  and  beautiful  marble  and  other  materials ; 
and  the  great  work  appears  to  some  extent  to  have  produced  a  bet- 
ter state  of  feeling  between  the  Jews  and  their  king. 

Yet,  during  all  these  works,  Herod's  domestic  course  was  one  of 
continued  misery  and  crime.  As  if  the  blood  through  which  he  had 
waded  to  the  tln'one,  and  the  numerous  victims  which  in  these  times 
of  turbulence  and  war  were  sacrificed  to  his  ambition,  were  not  suf- 
ficient to  satiate  his  sanguinary  nature,  his  lovely  wife,  Mariamne, 
after  having  borne  him  two  sons,  was  doomed  by  his  order  to  perish 
on  the  scaffold,  the  victim  of  the  most  groundless  jealousy  and  cruel 
conspiracy.  He  endeavored  to  bury  this  crime  in  oblivion  by  other 
marriages,  but  in  vain.  Intense  suspicion  haunted  all  his  thoughts ; 
a  morbid  apprehension  of  evil  destroyed  every  acquisition,  and 
turned  all  the  members  of  his  family  into  foes.  Under  this  influ- 
ence, after  years  of  disquiet,  he  condemned  his  two  sons  by  Mari- 
amne to  death.  It  were  useless  to  attempt  the  history  of  this 
family  at  greater  length.    Herod  married  ten  wives,  eight  of  whom 

'  The  ornamenting  of  this  new  building  was  carried  on  until  the  time  of  Agrippa,  which 
Justifies  John  ii,  20. 


THE  HEBREW  PEOPLE. 


459 


In  those  Nations  with  which 
the  Jews  held  political  rela- 
tions. 

B.C. 

Antiochus  Sidetes  reigns 
in  Syria 139 


bore  him  children.     This  was  not  the  least  amongst  the  causes  of 
his  domestic  misery. 

Meanwhile,  Octavius  Csesar,  under  his  new  name  of  Augustus, 
reigned  the  absolute  monarch  of  the  Roman  empire.  Every  element 
of  national  disorder  sank  before  the  genius  and  temper  with  which 
he  conducted  the  government.  Throughout  this  wide  dominion 
and  its  dependencies,  war  had  ceased,  the  temple  of  Janus  was  shut, 
and  then  God's  Messiah,  the  long-promised  and  predicted  One,  ap- 
peared among  men. 

REMARKABLE  EVENTS  FROM  THE   ESTABLISHMENT  OF  INDEPEN- 
DENCE TO  THE  TIME  OF  CHRIST. 
In  the  History  of  the  Jexcs.  3  q 

A  Grant  of  Independence  obtained 143 

Money  coined  by  Simon,  and  all  jiublic  Documents  re- 
ferred to  the  Year  of  his  Government — 

The  Syrian  Fort  on  Mount  Sion  taken 142 

Simon  murdered  by  his  Son-in-law,  and  John  Hyrcanus 
succeeds  as  Prince  and  Priest 135 

Samaritan  Temple  destroyed 129 

Idumeans  subdued  and  incorporated — 

Samaria  destroyed  by  Hyrcanus 109 

.John's  fatal  Breach  with  the  Pharisees 108 

Aeistobulus  I.  succeeds  John 106 

Assumes  the  Title  of  King,  and  regal  State — 

Alexander  Janneus  succeeds  Aristobulus 105 

Civil  War  of  six  Years'  Duration — 

Closed  by  an  Act  of  atrocious  Cruelty 86 

Itureans  conquered  and  incorporated — 

Queen  Alexandra  succeeds  her  Husband 78 

Reconciled  to  the  Pharisees,  who  return  to  Power.    — 

Hyrcanus  High  Priest — 

Hyrcanus  H.  King  (3  months) 69 

Aristobulus  II.  King  and  High  Priest 69 

.Jerusalem  taken  by  Pompey 63 

Hyrcanus  H.  restored  as  Prince  and  Priest — 

•Judea  divided  into  five  Districts,  and  its  Government 
an  Aristocracy 50 

The  Temple  plundered  by  Crassus 54 

Hyrcanus  restored  to  the  Government,  and  the  aristo- 
cratic Government  ended 47 

The  Walls  of  Jerusalem  rebuilt 47 

Antipater  poisoned 43 

Parthians  take  Syria,  and  raise  Antigonus  to  be  King 
and  Priest 40 

Herod  inaugurated  King  of  Judea  in  the  Roman  Capitol, 
by  order  of  the  Senate — 

Herod  obtains  the  Throne,  Antigonus  slain 37 

Ananelus  High  Priest 36 

Aristobulus  High  Priest,  Ananelus  deposed 35 

Aristobulus  drowned  by  order  of  Herod 33 

Ananelus  restored — 

The  Temple  rebuilt,  begun  17,  finished 7 


Pompey  slain 48 


Csesar  slain 44 

Battle  of  PhUippi 42 


Octavius  Caesar  receives 
the  Title  of  Augustus, 
and  the  Government 
of  the  Empire 27 


460  THE  HEBREW  PEOPLE. 


CHAPTER  XII. 

THE   RELIGION  OF  THE   HEBREWS  FROM    THE   RESTORATION  TO 
THE  TIME  OF  CHRIST. 

State  of  Religion  after  the  Restoeation — ^Ezra  and  Nehemiali — ^Messianic  Prophe- 
cies of  Haggai — Of  Zechariah — And  of  Malachi — The  Doctrines  held  respecting  the 
DrviNE  Nature,  and  the  promised  Redeemer — ^The  Jews  believed  in  a  Plurality  in 
the  Divine  Existence — Which  is  limited  to  three — But  they  did  not  regard  the  promised 
Messiah  as  one  of  these — But  expected  him  as  a  Prophet  and  Prince  who  would  act  un- 
der the  Guidance  of  a  visible  Revelation  of  the  glorious  Word,  as  Moses  did — The  Or- 
dinances OF  Religion,  Instruction,  and  Worship — The  Services  of  the  Temple — And 
of  the  Synagogue,  including  reading  the  Scriptures,  Preaching,  Prayer,  and  religious 
conversational  Intercourse — ^Efficiency  of  these  Means — The  Peculiarities,  Charac- 
ter, and  Inflixence  of  the  several  religious  Sects  which  obtained  at  this  Time 
— ^The  Pharisees — Their  Origin — Distinguished  by  great  apparent  Sanctity  of  Life — Doc- 
trines and  Power — Their  Lifluence  opposed  to  the  Purposes  of  Grace — The  Sadducees — 
Their  Origin — Doctrines — Learning  and  Wealth — The  Essenes — Their  Doctrines — Insti- 
tutions— Worship — And  Character — The  Views  entertained  on  personal  Religion — 
Repentance — ^Pardon — Faith — The  Effect  of  these  Doctrines  practically  destroyed  by 
the  Adoption  of  Tradition — A  Reliance  on  Rites — And  the  Rejection  of  spiritual  Religion. 

When,  by  tlie  gracious  providence  of  Jehovah,  the  Jewish  people 
were  restored  to  their  own  land,  the  important  objects  for  which  they 
had  been  raised  up  and  preserved  were  neither  superseded  nor  for- 
gotten. The  great  purpose  of  God  was  still  carried  on.  Much  as 
had  been  already  done  by  the  communication  of  law,  by  unceasing 
special  interposition,  by  prophetic  revelations,  it  appeared  necessary 
to  continue  the  latter  means  during  the  gi-adul  reconstruction  of  the 
Jewish  polity,  and  the  restoration  of  the  national  faith  in  the  land 
of  Judea.  For  this  purpose,  inspired  men  were  raised  up,  and  di- 
vinely qualified  for  the  important  work;  and  the  gift  of  prophecy 
was,  for  a  further  season,  continued.  To  the  influence  of  these  holy 
men  it  will  be  necessary  to  direct  passing  attention. 

Ezra  and  I^ehemiah  were  the  principal  agents  in  the  re-establish- 
ment of  the  Hebrew  people.  The  first  of  these  was  a  scribe  and  a 
priest.  He  devoted  himself,  with  unwearied  assiduity,  to  restore 
the  ecclesiastical  economy  of  Moses.  In  order  to  this,  he  reformed 
abuses,  enforced  the  law,  and  instructed  the  people.  The  latter 
work  he  carried  into  effect  by  giving  expositions  of  the  law.  The 
people,  having  been  so  long  accustomed  to  the  Chaldee  dialect, 
could  not  clearly  understand  the  letter  of  their  ancient  language ; 
and  they  had  been  for  so  many  years  prevented  from  conforming  to 
some  parts  of  the  ceremonial  law,  that  they  were  ignorant  of  several 
important  requirements.  To  remedy  these  evils,  Ezra  taught  them 
the  sense  of  the  written  law,  and  strongly  enforced  its  observance. 


THE   HEBKEW  PEOPLE.  461 

Nehemiah  was  appointed  governor  by  royal  authority ;  and  he 
took  care  to  exert  all  his  power  and  influence  to  place  the  civil  and 
poHtical  parts  of  the  sacred  code  in  full  eflficiency.  Numerous  dis- 
orders had  been  also  introduced  into  this  department  of  the  state ; 
but  nothing  could  resist  the  persevering  attempts  of  this  devoted 
man.  After  long  and  diligent  efforts,  he  had  the  happiness  of  seeing 
his  measures  crowned  with  success.  These  two  Jewish  statesmen 
will  ever  stand  out  in  the  history  of  the  world,  as  models  of  public 
spirit,  patriotism,  disinterestedness,  and  ability.  It  is  their  honor 
that  they  not  only  greatly  advanced  the  temporal  interests  of 
their  country,  but  largely  contributed  to  purify  and  restore  its 
religion. 

The  prophets  who  were  called  to  minister  during  this  period  are 
Haggai,  Zechariah,  and  Malachi.  The  former  two  were  contem- 
porary with  Ezra  and  Nehemiah,  and  aided,  by  their  revelations, 
the  important  work  in  which  these  noble  men  were  engaged.  As 
reference  has  been  already  made  to  the  substance  of  these  commu- 
nications, our  attention  may  be  confined  to  those  parts  of  their  pro- 
phecies which,  by  enlarging  their  knowledge  of  Divine  truth,  exerted 
a  direct  influence  upon  the  national  religion.  The  principal  portions 
of  this  kind  in  the  writings  of  Haggai,  are  his  prediction  that  the 
glory  of  the  second  temple  should  exceed  that  of  the  former.  Chap,  ii, 
1-19.  The  manner  in  which  the  prophecy  was  given  must,  even  at 
that  time,  have  made  it  refer  to  the  promised  Messiah.  It  announced 
this  glory  as  something  altogether  different  from,  and  far  above,  all 
temporal  grandeur :  (verse  3 :)  it  is  said  to  arise  out  of  a  remarkable 
operation  of  the  Holy  Spirit.  Verse  5.  It  was  to  be  the  result  of 
mighty  power,  which  should  effect  great  changes  in  the  world.  Verses 
0,  7.  This  glory  is  expressly  pointed  out  as  identified  with  the 
coming  of  the  "  Desire  of  all  nations  ;"  and,  lastly,  the  peace  of  God 
is  promised  as  its  great  result.  These  points  could  only  be  expected 
to  meet  in  the  case  of  the  promised  Redeemer. 

Zechariah  was  also  honored  to  be  the  instrument  of  shedding  in- 
creasing light  upon  the  hope  of  redemption.  The  first  passage  to 
which  attention  is  directed,  is  chap,  iii,  S,  9.  This  is  more  explicit 
in  the  original  than  our  authorized  version  renders  it.  The  words, 
"  For  they  are  men  wondered  at,"  might  have  been  better  translated, 
"  men  who  are  a  sign,"  or  "  a  type."  The  idea  is,  that  they  are 
figurative  or  typical  men.  This  prevents  the  application  of  the  pro- 
mised servant,  the  Branch,  from  being  confounded  with  Joshua. 
The  clause  in  the  Chaldee  is  read,  "  My  servant  the  Messiah."  And 
this  is  unquestionably  the  intent  of  the  words. — The  following  words, 
verse  9,  are  beautiful.    This  promised  one  is  spoken  of,  as  he  had 


462  THE  HEBREW  PEOPLE. 

been  by  Isaiah,  (chap,  xxviii,  16,)  as  a  foundation-stone.  But  this 
stone  was  not  to  be  left  plain ;  it  was  to  be  engraven ;  and,  instead 
of  hieroglypliic  figures,  or  any  ordinary  device,  it  was  to  bear  an 
inscription  of  the  great  truth,  "  I  will  remove  the  iniquity  of  that 
land  in  one  day."  Thus  did  this  text  iterate  the  prediction  so  clearly 
stated  by  Daniel.  A  second  passage  in  the  prophecy  is  based  on 
the  same  idea,  but  further  amplified.  Joshua  is  again  put  forward 
in  a  typical  character.  Crowns  of  gold  are  made  for  him,  and  he  is 
again  set  forth  as  the  Branch.  Here  also  the  Chaldee  has,  "  Whose 
name  is  my  Messiah,"  or  "  Christ."  Zech.  vi,  12.  This  glorious 
person  is  here  referred  to  under  the  similitude  of  Joshua.  As  he 
had  to  build  the  Jewish  temple,  so  should  Messiah  erect  the  gospel 
church,  in  which,  as  "  a  priest  upon  his  throne,"  he  should  reveal  the 
counsel  of  peace.  Verse  13. 

A  further  prophecy  of  the  Saviour  is  found  in  this  book,  (chap,  xi, 
12,  13 ;)  but,  as  it  does  not  appear  probable  that  the  reference  could 
have  been  understood  at  that  time,  it  is  not  necessary  to  quote  it. 

Malachi,  of  whose  personal  history  we  know  nothing,  appears  to 
have  lived  and  ministered  in  the  time  of  Nehemiah.  He  severely 
reproves  the  Jews  for  their  ingratitude  and  irreverence  to  God,  on 
account  of  which  they  are  threatened  with  rejection,  and  the  calling 
of  the  Gentiles  into  high  spiritual  privilege  is  formally  announced. 
Chap,  i,  11.  This  prophet  also  speaks  of  the  coming  of  the  Lord 
Messiah  to  his  temple,  and  specially  announces  Elias  as  the  messen- 
ger to  prepare  his  way  before  him.  Chap,  iii,  1 ;  iv,  5. 

Thus,  to  the  end  of  the  Old- Testament  canon,  was  the  spirit  of 
these  revelations  maintained,  and  the  promise  of  the  Messiah  and 
his  approaching  kingdom  kept  with  unvarying  constancy  before  the 
Jewish  Church.  This  leading  idea  of  revelation  was  accompanied 
by  many  other  important  communications  of  truth,  as  well  as  by  con- 
tinued Divine  interposition. 

It  now  becomes  our  serious  duty  to  ascertain  the  result  of  all 
these  Divine  revelations  ;  to  obtain  a  clear  and  complete  idea  of  the 
effects  which  it  produced  on  the  Hebrew  mind,  with  regard  to  the 
great  subject  of  redemption.  This  will  be  most  effectually  done,  by 
directing  our  special  attention  to  the  following  important  particulars  : 
The  doctrines  Avhich  the  Jews  of  this  period  beheved  respecting  the 
Divine  nature  and  the  promised  Redeemer ;  their  ordinances  of  re- 
ligion, instruction,  and  worship  ;  the  several  sects,  or  religious  par- 
ties, which  gradually  grew  up  amongst  them,  under  the  influence 
of  difference  of  opinion  and  practice ;  and  the  views  which  obtained 
respecting  personal  religion,  and  their  relation  to  the  Scriptural 
teaching  of  the  law  and  the  prophets.    If  we  succeed  in  eliciting  the 


THE  HEBREW  PEOPLE.  463 

truth  in  respect  of  these  several  subjects,  we  shall  apprehend  with 
tolerable  accuracy  their  religious  character  and  condition  during  the 
closing  chapter  of  their  history  as  the  elect  people  of  God. 

In  prosecuting  these  inquiries,  it  will  not  be  suflScient  for  our  pur- 
pose to  ascertain  and  condense  the  intended  meaning  of  the  writings 
of  Moses  and  of  the  prophets.  This  will  engage  our  attention  as  an 
important  element  in  the  investigation ;  but  our  principal  effort  will 
be  directed  to  ascertain  how  far  the  intended  sense  of  Scriptm-e  was 
apprehended  and  understood  by  the  Jewish  people,  so  as  to  be 
wrought  up  into  the  doctrines  of  that  church,  and  made  the  pro- 
fessed standard  of  their  faith  and  hope.  Happily  for  us,  the  Jews 
had  by  this  time  acquired  a  religious  literature ;  which,  if  not  avow- 
edly doctrinal,  has,  by  embodying  the  national  life  and  manners,  in 
a  spirit  of  harmony  with  the  Old-Testament  Scriptures,  done  much 
to  furnish  the  means  of  supplying  the  requisite  information.  (See 
Appendix,  note  114.) 

In  endeavoring  to  give  a  brief  summary  of  the  doctrines  which 
the  Jews  held  respecting  the  Divine  existence  of  the  promised  Re- 
deemer, it  will  be  necessary,  first,  to  show  that  they  believed  in  a 
plurality  in  the  Divine  Nature. 

The  remarkable  assertion  of  David,  "  The  Lord  said  unto  my 
Lord,"  (Psalm  ex,  1,)  had  not  been  lost  from  the  Jewish  mind ;  the 
author  of  Ecclesiasticus  used  a  similar  mode  of  expression  with  a 
deeper  compass  of  meaning:  "I  called  upon  the  Lord,  the  Father 
of  my  Lord."  Ecclus.  li,  10.  Here  the  idea  of  Father  and  Son  in 
the  Godhead  appears  to  be  distinctly  recognized.  In  the  Book  of 
Wisdom,  the  Word  is  spoken  of  as  a  Divine  Person :  "  Thine  Al- 
mighty Word  leaped  down  from  heaven,  out  of  thy  royal  throne,  as 
a  fierce  man  of  war  into  the  midst  of  aland  of  destruction."  Wisdom 
xviii,  15. 

The  same  point  is  shown  by  the  view  which  the  Jews  took  of 
some  remarkable  passages  of  Scripture ;  as,  for  instance,  the  Seventy 
have  used,  in  their  version,  a  method  of  rendering  some  places  of 
the  prophets  which  clearly  shows  that  these  eminent  men  regarded 
the  Angel  of  the  Covenant  as  Divine.  Hence  they  translate  that 
clause  of  the  remarkable  prophecy,  (Isa.  ix,  6,)  "  His  name  shall  be 
called  Wonderful,  Counselor,"  &c.,  by  the  words,  "His  name  is 
called  the  Messenger  of  great  counsel;"  language  which  clearly 
ascribes  to  the  Angel  or  Messenger  the  same  dignity  as  was  awarded 
to  the  Lord  himself  Again:  that  text  which,  rendered  from  the 
Hebrew,  is,  "  The  Angel  of  his  presence  saved  them,"  they  have 
made,  "Himself  saved  them."  Isa.  Ixiii,  9.  (Allix's  Judgment  of  the 
Jewish  Church,  p.  109.) 


464  THE  HEBREW  PEOPLE. 

As  it  is  evident  to  every  reader  of  the  Bible,  that  the  sacred 
writers  have  used  language  which  implies  plui^ality  of  persons  in  the 
Deity,  so  it  is  equally  evident  from  the  Apocrypha,  Philo,  and  other 
Jewish  authorities,  that  this  mode  of  speaking  continued  in  use,  and 
consequently  the  plurality  in  the  Godhead  continued  to  be  recog- 
nized, even  to  the  time  of  Christ.  On  this  point  no  question  can 
be  raised :  the  doubt  is,  whether  it  included  a  belief  of  a  Trinity,  in 
the  Christian  sense  of  the  term.  Bishop  Russel  has  here  given  us 
a  very  soimd  and  CxXcellent  judgment.  He  is  of  opinion  that,  "  al- 
though the  Hebrews  entertained  the  belief  of  a  plurality  of  hypos- 
tases in  the  Godhead,  they  had  not  gained,  in  respect  to  the  doctrine 
of  a  Trinity  in  Unity,  those  distinct  conceptions  which  are  suppUed 
by  the  Gospel,  and  illustrated  by  the  history  of  redemption.  But 
the  reader  must  be  aware,  that  this  inference  only  applies  to  the 
creed  of  the  Hebrews,  considered  in  a  national  capacity ;  for  that 
the  true  doctrine  relative  to  the  Divine  Nature  was  known  to  the 
patriarchs,  as  well  as  to  the  inspired  teachers  under  the  laAv,  cannot, 
it  is  presumed,  admit  of  any  rational  doubt.  He  who  saw  the  Re- 
deemer's day  afar  off,  and  was  glad,  could  not,  we  may  be  satisfied, 
have  been  left  in  ignorance  as  to  the  character  of  the  adorable  per- 
sonage upon  whose  mission  and  exertions  such  exalted  hopes  were 
placed.  Nor  is  it  probable  that  the  inspired  father  of  the  Israelitish 
tribes,  who  predicted  the  blessings  which  were  to  be  poured  upon 
the  world,  under  the  sceptre  of  Shiloh  the  Prince  of  Peace,  was  de- 
nied all  knowledge  of  the  relation  in  which  that  Deliverer  stood  to 
the  great  Sovereign  of  the  universe." — Connection,  vol.  i,  p.  284. 

Cudworth  believes  that  the  Israelites  arrived  at  the  knowledge  of 
the  Trinity  by  slow  degrees :  he  says,  "  This  mystery  was  gradually 
imparted  to  the  world,  and  at  first  but  sparingly  to  the  Hebrews 
themselves." — Intellectual  System,  vol.  ii,  p.  313.  Dr.  Allix  con- 
tends not  only  that  the  Jews  had  "  a  notion  of  a  plurality  in  God," 
but  also,  "  that  the  same  Jews  did  acknowledge  a  Trinity  in  the 
Divine  Nature." 

The  first  step  in  the  investigation  of  this  point,  is  to  refer  to  the 
manner  in  which  this  plurality  is  mentioned,  and  the  number  to 
which  it  seems  limited.  In  doing  so,  it  may  be  desirable  to  inquire 
into  the  sentiments  of  Philo.  Although  this  Jewish  writer,  in  the 
various  works  which  he  bequeathed  to  posterity,  has  spoken  very 
fully  on  the  question  before  us,  he  has  carefully  avoided  the  error 
into  which  many  of  his  successors  have  fallen.  He  did  not  attempt 
to  explain  this  cardinal  doctrine  of  revealed  truth.  While  boldly 
maintaining  a  plurality  in  the  Deity,  he  "  asserts  that  the  nature  of 
God  is  incomprehensible,  that  is,  that  we  cannot  form  a  just  idea 


THE  HEBREW  PEOPLE.  465 

of  it ;"  that  "  God's  providence  and  existence  are  known  to  us ;  but 
as  to  his  essence,  we  are  altogether  ignorant  of  it."  The  same  au- 
thor further  observes,  "  that  Moses,  the  lawgiver  of  the  Jews,  made 
this  his  chief  end,  to  destroy  the  notion  of  polytheism."  He  then 
aflirms,  that,  though  it  is  said,  "  God  is  one ;"  yet  this  is  not  to  be 
understood  with  respect  to  number.  Not  that  Philo  would  have  it 
thought  that  there  is  more  than  one  God ;  but  hereby  he  intimates 
the  unity  of  God  to  be  transcendent,  to  have  nothing  in  common 
with  that  of  other  beings  which  fall  under  number.  Further  than 
this,  Philo  acknowledges  "  a  generation  in  God.  If  you  would  ask 
him  what  he  begets,  he  will  tell  you  '  that  God  begets  his  Word,' 
who  is  therefore  said  to  be  not  unbegotten  hke  God,  and  yet  not 
begotten  like  his  creatures.  And  on  account  of  this  generation,  he 
calls  him  the  first-born  of  God.  Again :  Philo  says  that  God  be- 
gets his  Wisdom,  and  that  his  Wisdom  is  the  same  with  his  Word. 
But  the  reader  must  not  suppose  that  the  learned  Jew  thought 
that  this  generation  was  some  act  of  Deity  which  occurred  during 
the  progress  of  time :  he,  on  the  contrary,  says,  the  Word  of  God  is 
the  eternal  Son  of  God.  Nor  did  Philo  think  that  this  plurahty  re- 
spected the  attributes  of  God.  In  contradistinction  from  such  an 
opinion,  he  asserts  that  these  powers  made  the  world,  or  that  by 
them  God  created  the  world :  that  these  external  powers  appeared, 
acted,  and  spoke  as  real  persons,  and  in  a  visible  and  sensible  man- 
ner."— Allix's  Judgment,  p.  122.  And  again :  when  speaking  of 
the  three  angels  appearing  to  Abraham,  Philo  says,  "  God  attended 
with  his  two  supreme  powers,  principality  and  goodness ;  being  him- 
self but  one  in  the  middle  of  these  two,  makes  these  three  appear- 
ances to  the  seeing  soul,  which  is  represented  by  Abraham." — Ibid., 
p.  148.  And  to  prevent  the  possibility  of  any  misapprehension, 
Philo  "  warns  his  readers  that  this  is  a  mystery,  not  to  be  commu- 
nicated to  every  one,  but  only  to  them  that  are  capable  to  understand 
and  to  keep  it  to  themselves,  lest  the  people  might  misunderstand 
it,  and  thereby  fall  into  polytheism." — Ibid.,  p.  149. 

The  ancient  Jews  further  regarded  one  of  these  Divine  Persons 
as  the  Logos  or  Word.  Hence  Philo  says,  that  the  Logos  is  begot- 
ten of  God ;  and  that  the  Word  acted  and  spoke  in  all  the  Divine 
appearances  that  are  mentioned  in  the  Old  Testament.  These  sen- 
timents are  universally  sustained.  "  The  Chaldee  Paraphrases  are 
full  of  notions  and  expressions  relating  to  the  Word,  conformable  to 
those  of  Philo  touching  the  Logos.  They  almost  always  distinguish 
the  Memra,  or  Word  of  the  Lord,  which  answers  to  Philo's  Logos, 
from  the  Pithgama,  which  signifies  '  a  matter  of  a  discourse,'  as  p^jua 
does  in  Greek.    They  ascribe  the  creation  of  the  world  to  the  Word ; 

30 


466  THE  HEBREW  PEOPLE. 

the  Word  that  saved  Noah,  and  made  a  covenant  with  him.  Gen. 
vii,  viii.  They  say  that  Abraham  believed  in  the  Word,  which 
thing  was  imputed  to  him  for  righteousness,  Gen.  xv,  6 ;  that  the 
Word  brought  Abraham  out  of  Chaldea,  (Onkelos  on  Gen.  xv,  7,) 
and  commanded  him  to  sacrifice,  {ihid.,  9,)  and  gave  him  the  pro- 
phecy, related  verse  15." — Allix's  Judgment,  p.  184. 

The  Targum  of  Onkelos  on  Exodus  and  Leviticus  exhibits  the  same 
opinions.  It  is  the  Word  that  redeemed  Israel  out  of  Egypt.  Exod. 
XX,  2.  It  is  the  Word  whose  presence  is  promised  in  the  tabernacle, 
(Exod.  XXX,  6,)  which  is  repeated,  Num.  viii,  19.  It  was  the  Word, 
whose  commandments  the  Israelites  were  to  observe  carefully.  Lev. 
viii,  35  ;  xxii,  9.  The  Word  meets  Balaam,  (Num.  xxiii,)  and  opens 
his  eyes,  xxii,  31.  Instances  of  this  sort  might  be  cited  in  great 
numbers ;  but  enough  has  been  said  to  show  that  the  ancient  Jews 
not  only  believed  that  a  plurality  of  persons  existed  in  the  God- 
head, but  also  that  one  of  these  was  in  some  sense  a  Father,  and 
that  the  begotten  of  him  was  Divine  and  eternal,  and  spoken  of  as 
the  Memra  or  Logos,  the  Word. 

In  addition  to  this,  a  careful  inquiry  discovers,  in  the  same  sources 
of  information,  a  distinct  recognition  of  another  Divine  Person  as 
one  of  this  plurality,  who  is  sometimes  called  the  Shekinah,  and  at 
others  the  Spirit  of  holiness.  In  the  Book  of  Wisdom,  one  person 
of  this  plurality  is  spoken  of  under  the  titles  of  Word  and  Wisdom : 
"  0  God  of  my  fathers,  and  Lord  of  mercy,  who  hast  made  all  things 
with"  (or  rather  by)  "thy  Word,  and  ordained  man  through  thy 
Wisdom."  "  And  thy  counsel  who  hath  known,  except  thou  give 
Wisdom,  and  send  thy  Holy  Spirit  from  above."  Wisdom  ix,  1,  2, 
17.  Here  three  persons  are  distinctly  noticed:  1.  God,  who  is  ad- 
dressed as  the  giver ;  2.  The  Word  and  Wisdom ;  3.  The  Holy 
Spirit.  This  distinction  in  respect  of  the  Son  is  clearly  maintained 
by  the  author  of  Ecclesiasticus,  in  a  passage  already  cited,  "  I  called 
upon  the  Lord,  the  Father  of  my  Lord."  Ecclus.  li,  10. 

The  judgment  of  Dr.  Russel,  which  has  been  referred  to,  is  there- 
fore fully  sustained ;  while  a  comparison  of  his  opinion  with  that  of 
the  learned  Cudworth  may  lead  to  a  just  view  of  the  whole  case. 
The  latter  eminent  author  thinks  the  Hebrews  obtained  a  knowledge 
of  this  doctrine  gradually,  while  the  former  believes  that  Abraham, 
as  well  as  the  inspired  teachers  under  the  law,  were  well  acquainted 
with  it ;  although,  with  respect  to  the  nation  at  large,  their  under- 
standing of  the  tenet  was  very  imperfect.  To  a  certain  extent  both 
these  opinions  appear  to  be  correct;  while  in  other  respects  they 
are  either  defective  or  erroneous. 

The  bishop  is  undoubtedly  correct  in  ascribing  to  Abraham  a 

30* 


THE  HEBREW  PEOPLE.  4^ 

knowledge  of  the  doctrine  of  a  Trinity,  although  it  seems  equally 
certain  that  the  successive  revelations  made  to  Moses,  David,  Isaiah, 
and  other  inspired  men,  cast  increasing  light  upon  this  sublime 
truth.  Nor  can  there  be  any  reasonable  doubt,  that,  notwithstand- 
ing this,  the  faith  of  the  Jewish  Church  came  far  short  of  that  splen- 
dor which  the  rays  of  gospel  truth  have  shed  on  the  subject.  In 
another  respect,  Russel  has  not  fully  carried  out  his  view  of  the 
case,  and  Cudworth's  opinion  is  incorrect.  Why  did  Abraham,  and 
others  of  the  eminent  Jews,  attain  a  clearer  knowledge  of  the  Trinity 
than  their  nighbors  ?  Certainly,  because  of  their  eminent  faith  and 
piety.  Then  it  follows,  that  while  the  Jewish  Church  had  men  who 
were  fully  consecrated  to  the  service  of  God,  there  was  a  gradual 
increase  of  this  knowledge ;  but  that,  when  piety  waned,  and  men 
became  carnal,  sensual,  and  worldly,  then  even  the  knowledge  that 
had  been  attained,  faded,  and  became  more  uncertain  and  defective 
in  respective  of  the  public  mind  than  it  had  before  been.  This 
opinion  is  in  precise  accordance  with  the  nature  of  the  doctrine 
itself,  and  its  relation  to  the  economy  of  gi-ace.  It  was  certainly 
one  of  pure  revelation,  and  from  the  first  had  been  essentially 
wrought  up  into  the  scheme  of  human  redemption.  It  could  not, 
therefore,  be  excogitated  by  intellectual  energy.  Nor  can  we  un- 
derstand how  it  could  have  been  presented  to  the  mind,  in  all  its 
technical  completeness,  as  a  doctrine,  while  the  mysterious  problem 
of  the  incarnation  was  unsolved.  At  that  early  period,  especially, 
the  tenet  appears  to  have  stood  before  the  Hebrews,  as  certain  oth- 
ers do  now  in  the  Christian  Church ;  in  respect  of  which,  the  infor- 
mation revealed,  while  communicating  a  certain  amount  of  know- 
ledge, is  not  sufiicient  to  give  the  mind  a  perfect  apprehension  of  the 
intended  truth  in  the  absence  of  personal  faith,  and  its  consequent 
individual  experience. 

Yet  these  great  elements  of  the  doctrine  appear  to  have  been 
known ;  namely,  a  plui-ality  of  hypostases  in  the  Deity,  which  were 
limited  to  three ;  and  these  were  severally  regarded  as  God,  who  is 
sometimes  spoken  of  as  a  Father,  God,  the  begotten  One,  who  is  also 
called  the  Word,  and  Wisdom ;  and  God,  who  is  called  the  Holy 
Spirit  the  Sanctifier ;  and  that  these  opinions  of  the  Divine  Nature 
were  held  in  subjection  to,  and  under  the  influence  of,  an  invincible 
belief  in  the  Divine  unity.  Yet  the  reader  should  be  reminded,  that 
Philo  regarded  the  doctrine  as  so  full  of  mystery,  that  it  ought  not 
to  be  freely  taught,  lest  it  should  lead  the  people  into  polytheism : 
a  sentiment  which  seems  to  prove  that,  while  the  subject  was  gener- 
ally confined  to  the  learned,  even  they  had  defective  views  of  the 
true  nature  of  the  doctrine. 


468  THE  HEBREW  PEOPLE. 

But  what  light  did  these  views  of  Deity  impart  to  the  important 
subject  of  redemption,  and  to  the  person  and  work  of  the  predicted 
Messiah?  On  this  point,  although  the  best  writers  teach  opposite 
opinions,  there  will  be  no  great  difficulty  in  coming  to  a  satisfactory 
conclusion.  Taking  the  Old  Testament  as  a  whole,  and  imiting  all 
its  teaching  upon  this  subject,  condensing  its  several  rays  of  light  to 
a  focal  point,  all  doubt  is  removed,  and  it  appears  incontestably 
evident  that  the  Messias  which  was  to  come  was  the  same  with  the 
acting  and  revealed  Jehovah  of  Moses  and  the  prophets,  whom  the 
Jewish  fathers  spoke  of  as  the  Memra  and  Logos,  and  who  was  the 
Second  Person  in  the  Trinity,  and,  as  such,  was  truly  and  properly 
God.  But  were  the  Jews,  from  the  restoration  of  Jerusalem  to  the 
time  of  Christ,  acquainted  with  this  fact  ?  Did  they  believe  this 
truth  ?  Dr.  Allix  boldly  asserts  the  affirmative.  He  contends  that 
the  Jews  did  acknowledge  that  the  Messias  should  be  the  Son  of 
God ;  and  that  the  Messias  was  represented  in  the  Old  Testament 
as  being  Jehovah  who  should  come,  and  that  the  ancient  synagogue 
did  believe  him  to  be  so.  This  learned  writer  frankly  admits  tbe 
difficulty  of  the  case,  by  showing  that  "  while  Logos  is  considered 
as  the  Lord  of  heaven  and  earth,  the  Messias  is  spoken  of  as  one 
that  should  appear  in  a  very  mean  condition  ;  and  whatsoever  glory 
is  attributed  to  him  in  other  places  of  the  ancient  revelation,  which 
brought  them  to  believe  till  the  last  times  that  the  shekinah  was  to 
be  in  him,  there  were  some  characters  which  could  hardly  be  applied 
to  him  as  being  personally  the  Word  himself  Such  are  his  suffer- 
ings, described  Psalm  xxii,  and  Isaiah  liii.  Such  is  his  riding  upon 
an  ass,  and  coming  to  Jerusalem,  which  they  refer  constantly  to  the 
Messiah." — Allix,  p.  254.  This  contrariety  of  character,  these  appar- 
ently conflicting  predictions,  must  necessarily  have  greatly  obscured 
the  promises  of  a  Redeemer,  and  especially  on  the  point  of  his  proper 
personality, — whether  he  would  be  the  Son  of  God,  or  another  being. 

It  is  a  remarkable  fact,  that,  in  endeavoring  to  support  his  opin- 
ion, Dr.  Allix,  who  was  profoundly  versed  in  all  the  wide  range  of 
Scriptural  and  rabbinical  literature,  does  not  supply  us  with  a  single 
direct  proof  in  favor  of  his  position.  This  is  not  his  usual  course. 
No  writer  ever  displayed  more  research  in  procuring  pertinent  au- 
thorities, or  more  ability  and  zeal  in  their  production  and  arrange- 
ment, than  he  has  usually  evinced.  Yet  here,  instead  of  these,  we 
find  many  pages,  not  of  proofs,  but  of  data,  from  whence  the  Jew3 
might  and  ought  to  have  deduced  the  important  doctrines  which  he 
supposes  them  to  have  held;  grounding  this  supposition  mainly 
upon  the  fact  that  they  had  ample  means  for  the  purpose.  One 
specimen  of  this  kind  of  proof  shall  be  given ;  and  it  is  one  of  the 


THE  HEBREW  PEOPLE.  4G9 

most  direct  and  cogent:  "In  Isaiah  iv,  2,  tlie  Messias  is  called  the 
'  branch  of  the  Lord,'  no  doubt  as  properly  as  he  is  called  the  branch 
of  David,  Jer.  xxiii,  5.  '  In  that  day,'  saith  he,  '  the  branch  of  the 
Lord  shall  be  beautiful  and  glorious ;'  which  is,  in  Jonathan's  para- 
phrase, interpreted  of  the  Messias.  From  which  it  is  natural  to 
conclude,  that  the  proper  Son  of  God  was  to  be  the  Messias,  and 
the  Messias  was  to  be  the  proper  Son  of  God."  This  mode  of  proof 
will  not  be  satisfactory  to  the  reader :  and  least  of  all  on  such  a  sub- 
ject as  this.  It  is  freely  admitted  that  the  truth  was  sufficiently  re- 
vealed; but  the  question  is.  Was  it  clearly  apprehended?  This 
point  is  not  touched  by  the  quotation.  That  the  terms,  "  the  branch 
of  the  Lord,"  were  understood  to  imply  the  essential  Divinity  of  the 
Son  of  God,  is  presumed,  not  established. 

The  point,  therefore,  is  not  only  really  unproved  by  the  arguments 
adduced  in  its  support  by  this  learned  writer ;  on  the  contrary,  it  is 
opposed  by  considerable  direct  evidence.  The  Jewish  people  of 
that  day,  instead  of  apprehending  the  full  meaning  of  the  prophets, 
and  thus  obtaining  distinct  ideas  of  the  incarnation,  and  of  the  imion 
of  the  Logos,  or  Divine  Word,  with  the  promised  seed  in  one  per- 
son as  the  Messiah,  drew  a  marked  distinction  between  these  two, 
and  in  their  theology  generally  regarded  them  as  separate  beings. 

In  proof  of  this,  it  may  be  first  observed,  that  Philo,  who  has 
written  so  largely  on  the  Divine  plurality,  and  on  the  Logos  or 
Word,  as  one  of  the  Divine  hypostases  or  persons,  never  once  men- 
tions or  directly  alludes  to  the  Messiah ;  a  fact  which  could  scarcely 
have  been  possible,  if  this  learned  writer  had  believed  that  the  Di- 
vine Word  was  to  be  incarnated  in  Him.  In  the  Targum  of  Onke- 
los,  there  is  not  only  the  same  absence  of  evangelical  allusions,  but 
one  passage  which  seems  plainly  to  refer  to  a  supposed  distinction 
between  the  Messiah  and  the  Word.  Upon  the  remarkable  predic- 
tion of  Moses,  in  which  he  speaks  of  the  Messiah  as  "  a  prophet," 
the  Targum  reads,  "  K  any  man  will  not  obey  my  words  which  that 
Prophet  shall  speak  in  my  name,  my  Word  shall  require  it  of  him." 
Here  the  Prophet,  and  the  Word,  are  clearly  regarded  as  two  per- 
fectly distinct  persons,  and,  consequently,  if  one  was  regarded  as  the 
promised  Messiah,  the  other  is  plainly  distinguished  from  him. 

In  the  Jerusalem  Targum,  the  same  distinction  is  found.  On 
Exod.  xii,  42,  describing  the  final  consummation,  it  says,  "  Moses 
will  go  forth  out  of  the  midst  of  the  desert,  and  the  King  Messiah 
out  of  the  midst  of  Rome.  The  one  shall  go  before  in  a  cloud, 
and  the  other  shall  go  before  in  a  cloud,  and  the  Word  of  the 
Lord  shall  be  Leader  between  both."  The  Targum  of  Jonathan 
affords    similar  evidence.      In  the  prophecy  of  Balaam,   Num. 


470  THE  HEBREW  PEOPLE. 

xxiii,  21,  it  reads,  "The  Word  of  the  Lord  their  God  is  their 
help,  and  the  shout  of  the  King  Messiah  is  among  them."  Again, 
the  same  upon  Deut.  xxx,  4,  has  this  passage :  "  If  your  dis- 
persions be  to  the  utmost  boundaries  of  the  heavens,  thence  shall 
the  Word  of  the  Lord  gather  you  by  the  hand  of  Elias  the  high 
priest,  and  thence  shall  he  lead  you  by  the  hand  of  the  King 
Messiah."  In  all  these  cases  the  Messiah  is  not  only  plainly  dis- 
tinguished from  the  Divine  Word,  but  is  also  spoken  of  as  occupy- 
ing a  position  precisely  similar  to  that  of  Moses  and  Elias. 

The  Scripture  history  fully  confirms  this  view  of  Hebrew  doctrine. 
When  Jesus  put  his  famous  question,  "  What  think  ye  of  Christ  ? 
whose  Son  is  he  ?"  the  Jews  were  ready  to  reply,  "  The  Son  of 
David."  When,  however,  he  urged,  "  How  then  doth  David  in  spirit 
call  him  Lord?"  they  were  confounded  and  speechless.  Matt,  xxii, 
42-46.  Why  was  this  ?  If  the  current  belief  of  the  Jews  em- 
braced the  divinity  of  the  Messiah,  the  union  of  the  Divine  Logos 
with  the  seed  of  David,  the  second  question  would  have  been  as  easily 
answered  as  the  first.  The  Saviour  was  repeatedly  acknowledged 
as  the  Messiah  in  the  familiar  epithet,  "  Son  of  David :" — by  blind 
men  on  two  several  occasions.  Matt,  xx,  30,  31 ;  Mark  x,  47 ;  by 
the  Syrophenician  woman.  Matt,  xv,  22 ;  and  by  the  multitude  at 
his  triumphal  entry  into  Jerusalem.  Matt,  xxi,  9,  15.  Indeed,  so 
strong  and  so  general  was  the  impression  of  his  Messiahship,  that 
they  were  about  to  "  come  and  take  him  by  force,  to  make  him  a 
king."  John  vi,  15.  This  fact  might  be  confirmed  by  the  whole 
scope  of  the  evangelists.  And  it  appears  that  the  Jews  were  pre- 
pared to  admit  his  pretensions  to  very  special  and  elevated  privilege 
and  distinction ;  yet  when  he  claimed  Divinity,  he  was  instantly 
met  with  a  torrent  of  opposition,  and  even  encountered  personal 
danger. 

When  "  he  represents  himself  as  '  the  light  of  the  world,'  (John 
viii,  12,)  as  the  subject  constantly  of  his  Father's  complacent  pre- 
sence, (verses  16,  29,)  as  '  from  above,'  (verse  23,)  as  '  the  giver  of 
spiritual  freedom,  and  immortal  life ;'  (verses  36,  51 ;)  of  what  would 
otherwise  have  proved  the  most  oiFensive  part  of  this  discourse,  the 
reference  was  not  understood,  verse  27 ;  and  another  part  of  his 
enemies  represented  it  as  the  raving  of  a  demoniac.  Verses  48,  52. 
But  beyond  this  none  of  his  hearers  proceeded,  until  he  declared  his 
pre-existence  to  Abraham,  and  his  confequent  Divinity.  Verse  58. 
They  then  immediately  broke  into  open  violence,  and  attempted  to 
inflict  upon  him  the  punishment  by  the  Mosaic  law  adjudged  to  the 
blasphemer.  Verse  59.  Whatever  he  claimed  short  of  Deity,  they  at 
least  endured.    (Treffry's  "  Inquiry  into  the  Doctrine  of  the  Eternal 


THE  HEBREW  PEOPLE.  471 

Sonship  of  Jesus  Clu-ist,"  p.  91.    In  that  valuable  worktliis  subject 
is  most  ably  discussed.) 

It  might  further  be  shown  at  length,  that  Jesus  was  condemned 
and  put  to  death,  not  for  claiming  to  be  the  Messiah,  but  for  avow- 
ing himself  the  Son  of  God.  When  he  was  charged  with  pretend- 
ing to  be  a  King,  he  frankly  admitted  it.  Luke  xxiii,  1-3.  But  this 
was  insufficient  to  secure  his  condemnation  by  Pilate.  In  short, 
nothing  availed  until  it  was  said,  "We  have  a  law,  and  by  our  law 
he  ought  to  die,  because  he  made  himself  the  Son  of  God."  John 
xix,  7.  This  secured  the  intended  purpose,  and  the  Saviour  was  cru- 
cified. It  is  therefore  evident,  "  1.  That  in  the  Messiah  the  Jews  of 
this  period  expected  a  human  Prophet  and  a  human  Sovereign  only. 
2.  That  even  by  one  whose  claims  to  the  Messiahship  were  well  au- 
thenticated and  extensively  admitted,  the  assumption  of  a  Divine 
Sonship  was  regarded  as  inexpiable  blasphemy.  3.  That  in  their 
judgment,  therefore,  the  Son  of  God  was  a  title  wholly  distinct  from 
that  of  the  Messiah,  and  properly  indicated  sovereign  and  eternal 
Divinity."— 762 d,  p.  102. 

If,  proceeding  with  these  inquiries,  we  endeavor  to  ascertain  in 
what  respect  or  manner  the  Logos  and  the  Messiah  were  severally 
expected  to  bless  the  Jewish  people,  it  appears  that  the  Jews  looked 
to  the  first  as  the  immediate  source  of  spiritual  light  and  blessing. 
They  supposed  that  in  the  days  of  the  Messiah,  the  Shekinah  would 
gloriously  return  and  dwell  again  with  Israel.  To  this  they  were 
encouraged  by  giving  a  literal  rendering  to  the  prophecy  of  Haggai, 
"  I  will  fill  this  house  with  glory."  Chap,  ii,  7-9.  Indeed,  the  Jews 
of  this  period  regarded  "  indifferently  this  Wisdom,  and  the  Sheki- 
nah, or  the  Memra  or  Logos,  for  the  same  person,  referring  to  it  the 
same  actions,  the  same  power,  the  same  worship,  the  same  majesty." 
— Allix,  p.  272.  This  was  expected  to  appear  in  a  visible  and  glo- 
rious manner  at  the  coming  of  the  Messiah ;  for  the  Jews  in  the 
ages  next  to  these  paraphrases,  said  that  God  (had)  descended  nine 
times,  and  that  the  tenth  time  he  shall  descend  in  the  age  to  come, 
that  is,  in  the  time  of  the  Messiah.  (Ibid.,  p.  282.)  This  Divine 
Word,  thus  manifested,  was  regarded  as  Mediator  between  God  and 
man,  and  as  the  means  of  communicating  blessings  to  the  human 
race  through  his  intercession.  (Bryant,  p.  87.) 

At  the  same  time  the  Messiah  was  expected,  as  a  teaching  Pro- 
phet, who  should  govern  Israel,  and  lead  them  to  all  happiness, 
dignity,  and  glory.  This  was  regarded  as  so  certain,  that  when  the 
government  was  settled  upon  the  Asmonean  family,  the  remarkable 
reservation  was  made,  "  that  Simon  should  be  their  governor  and 
high  priest  forever,  until  there  should  arise  a  faithful  prophet." 


472  THE  HEBREW  PEOPLE. 

1  Mace,  xiv,  41.  This  clearly  refers  to  the  Messiah,  being  founded 
upon  the  prediction  of  Moses,  Deut.  xviii,  15  ;  and  was  the  result 
of  serious  consultation  among  the  "  Jews  and  priests  "  of  the  time. 
Acts  iii,  6.  They  therefore  expected  that  the  promised  prophet, 
whatever  other  office  he  might  hold,  would  come  to  supersede  the 
reigning  high  priest,  and  thus  restore  the  kingdom  to  Israel. 

With  respect,  then,  to  the  doctrines  which  the  Jews  held  concern- 
ing the  promise  of  redemption,  the  great  defect  appears  to  have  been, 
that  they  failed  to  unite  in  one  person  all  the  prophecies  bearing 
upon  the  case,  and  therefore  looked  for  one  more  like  Moses,  who, 
acting  under  the  guidance  of  the  glorious  Shekinah,  the  visible  Je- 
hovah, that  had  appeared  in  past  ages,  should  raise  them  individually 
and  nationally  to  happiness  and  glory.  But  here  it  is  necessary  to 
guard  our  meaning  by  a  reference  to  the  judicious  opinion  of  Bishop 
Russel,  that  this  must  be  regarded  as  "  the  national  faith."  It  can 
scarcely  be  doubted,  that  from  Malachi  to  Simeon,  there  were  many 
noble  exceptions  to  this  rule.  Individual  Jews  of  fervent  piety  and 
strong  faith,  if  they  could  not  fully  apprehend  the  manner  in  which 
the  Messianic  prophecies  would  be  accomplished,  would  nevertheless 
believe  the  fact,  that  the  Divine  Word,  in  all  his  spiritual  glory, 
would  rest  upon  the  seed  of  David,  and  thus  present  to  Israel  an 
embodiment  of  salvation.  Luke  ii,  30. 

It  wiU  now  be  necessary  to  notice  the  means  of  instruction  and 
worship,  which  are  found  associated  with  the  religion  of  the  Jews 
during  this  period. 

With  respect  to  the  ceremonial  service  of  the  temple,  it  will  be 
sufficient  to  observe,  that  it  was  carried  out  with  tolerable  regularity, 
and,  toward  the  end  of  this  time,  with  great  splendor.  Notwith- 
standing all  the  chastisement  administered  by  the  captivity,  the  Jews 
at  the  restoration,  although  anxious  to  recover  their  former  position, 
were  far  from  being  zealous  for  the  restoration  of  the  house  of  God ; 
and  had  to  be  frequently  reproved  and  encouraged,  before  they  could 
be  induced  to  make  the  requisite  exertion  to  complete  the  temple. 
And  when  this  was  done,  its  holy  service  was  not  adequately  main- 
tained. The  last  of  the  prophets  had  to  complain,  in  the  name  of 
the  Lord,  "  Ye  ofier  polluted  bread  upon  mine  altar.  Ye  offer  the 
blind  for  sacrifice.  Ye  offer  the  lame  and  sick."  Mai.  i,  7,  8.  This 
wickedness  appears  to  have  been  as  much  owing  to  the  irrehgion  of 
the  priests,  as  to  the  cupidity  of  the  people.  A  more  serious  triad 
of  charges  could  scarcely  be  preferred  against  ministers  of  the  sanc- 
tuary than  is  brought  against  the  priests  of  his  time  by  this  prophet : 
"Ye  are  departed  out  of  the  way;  ye  have  caused  many  to  stumble 
at  the  law ;  ye  have  corrupted  the  covenant  of  Levi,  saith  the  Lord 


THE  HEBREW  PEOPLE.  473 

of  hosts."  Chap,  ii,  8.  By  this  means  religion  was  polluted  at  the 
fountain ;  for  he  continues,  "  Ye  say,  Every  one  that  doeth  evil  ia 
good  in  the  sight  of  the  Lord."  Verse  17.  Hence,  when  the  Mes- 
senger of  the  Lord,  and  the  great  Messiah,  are  promised,  the  object 
was  to  "  purify  the  sons  of  Levi,"  to  restore  a  faithful  ministry. 
Chap,  iii,  3. 

The  result  of  these  delinquencies  was,  fearful  religious  declension. 
Men  were  found  who  were  sorcerers,  adulterers,  false  swearers,  op- 
pressors ;  (verse  5 ;)  and,  even  worse  than  this,  the  means  of  reco- 
very were  slighted,  the  sacred  ordinances  were  neglected,  the  lawful 
contributions  to  the  support  of  the  temple  and  ministry  were  with- 
held, until  the  public  opinion  was,  that  it  is  vain  to  serve  God,  and 
profitless  to  observe  his  ordinances.  Verse  14.  This  melancholy 
account  is  the  last  that  revelation  gives  of  the  pre-Christian  period. 
This  has  been  referred  to  particularly,  because  the  sin  stands  inti- 
mately connected  with  the  abuse  and  neglect  of  the  divinely  appoint- 
ed service  of  the  temple. 

But  this  fearful  degeneracy  was  not  universal.  A  few  still  re- 
mained faithful,  and  feared  the  Lord.  They  adopted  measures  to 
prevent  the  further  spread  of  wickedness :  "  They  spake  often  one  to 
another."  Verse  16.  What  is  to  be  understood  by  this  statement? 
It  is  certain  that  their  conduct  in  this  respect  secured  the  Divine 
favor;  for  "the  Lord  hearkened  and  heard  it;"  he  bent  from  his 
heavenly  throne  to  hear  their  spiritual  and  pious  intercourse,  and  put 
their  names  in  his  book,  that  in  the  great  day  of  decision  he  might 
recognize  and  claim  them  for  his  own.  But  what  was  the  nature  and 
manner  of  this  religious  communion  ?  There  can  be  no  reasonable 
doubt  that  it  was  held  in  synagogues  and  houses  of  prayer.  Those 
who  deem  the  opinions  advanced  in  a  preceding  chapter  tenable,  will 
readily  believe  that  a  pious  few  had  continued  in  succession,  through 
the  many  generations  from  the  time  of  David,  to  unite  for  spiritual 
worship.  This  was  done  in  the  days  of  Malachi ;  and  these  wor- 
shipers, holding  spiritual  intercom'se,  were  regarded  by  God  as  the 
spiritual  life  of  the  whole  people.  The  worship  conducted  in  these 
synagogues  consisted  mainly  of  these  important  duties, — reading  the 
Scriptures,  prayer,  and  preaching. 

The  whole  of  the  sacred  writings  were  divided  into  suitable  sec- 
tions for  this  service,  so  that  there  might  be  a  portion  for  every  Sab- 
bath. At  first  it  is  said  the  law  only  was  read ;  but  that  being  pro- 
hibited by  the  tyrant  Antiochus,  portions  of  the  prophets  were  read 
instead,  until,  having  obtained  their  freedom,  they  restored  the  read- 
ing of  the  law,  and  continued  that  of  the  prophets.  Prayer  made  an- 
other part  of  this  worship.    The  question  has  been  earnestly  debated, 


474  THE  HEBREW  PEOPLE. 

whether  this  duty  was  performed  extemporaneously,  or  by  set  forms 
provided  for  the  purpose.  It  will  not  be  necessary  to  discuss  this 
controversy  further  ^than  to  say,  that  it  does  not  appear  to  have  been 
clearly  proved  that  these  liturgical  pieces  were  used  prior  to  the  ad- 
vent of  Christ,  although  some  of  them  seem  to  be  very  ancient,  and 
possibly  might  have  been  so  used.  The  third  part  of  the  service  was, 
expounding  the  Scripture  and  preaching  to  the  people.  The  origin 
of  this  exercise  is  lost  in  its  antiquity.  Enoch  prophesied,  (Jude  14,) 
and  Noah  was  "  a  preacher  of  righteousness."  2  Peter  ii,  5.  But 
the  Jewish  prophets  were  the  first  men  of  whom  we  have  knowledge, 
who  delivered  religious  addresses  in  continuous  courses  to  the  people. 
These  were,  however,  different  from  what  Ave  now  call  preaching, 
which  arose  in  that  period  of  religious  history  now  passing  under  our 
review,  principally  under  the  auspices,  and  by  the  efforts,  of  Nehe- 
miah  and  Ezra. 

These  noble-minded  and  pious  men  not  only  exerted  themselves 
to  improve  the  temporal  condition  of  their  countrymen,  but  still 
more  to  advance  their  religious  welfare.     "  The  former  was  governor, 
and  reformed  the  civil  state ;  the  latter  was  a  scribe  of  the  law  of  the 
God  of  heaven,  and  applied  himself  to  ecclesiastical  matters,  in  which 
he  rendered  the  noblest  service  to  his  coimtry  and  to  all  posterity. 
He  collected  and  collated  manuscripts  of  the  sacred  writings,  and 
arranged  and  published  the  books  of  the  holy  canon  in  their  present 
form.     To  this  he  added  a  second  work,  as  necessary  as  the  former; 
he  revised  and  new-modeled  public  teaching,  and  exemplified  his 
plan  in  his  own  person.     The  Jews  had  almost  lost,  in  the  seventy 
years'  captivity,  their  original  language ;  that  was  now  become  dead ; 
and  they  spoke  a  jargon,  made  up  of  their  own  language,  and  that 
of  the  Chaldeans,   and  other  nations  with  whom  they  had  been 
mingled.     Formerly  preachers  had  only  explained  subjects;  now 
they  were  obliged  to  explain  words ;  words  which,  in  the  sacred  code, 
were  become  obsolete,  equivocal,  dead.     Houses  were  now  opened, 
not  for  ceremonial  worship,  as  sacrificing,  for  this  was  confined  to 
the  temple ;  but  for  moral  and  religious  instruction,  praying,  preach- 
ing, reading  the  law,  Divine  worship,   and  social  duties.     These 
houses  were  called  synagogues :  the  people  repaired  thither  for  morn- 
ing and  evening  prayer ;  and,  on  Sabbaths  and  festivals,  the  law  was 
read  and  expounded  to  them.     We  have  a  short,  but  very  beautiful 
description  of  the  manner  of  Ezra's  first  preaching,  Neh.  viii.     Up- 
wards of  fifty  thousand  assembled  in  a  street,  or  large  square,  near 
the  water-gate.     It  was  early  in  the  morning  of  a  Sabbath-day.     A 
pulpit  of  wood,  in  the  fashion  of  a  small  tower,  was  placed  there  on 
purpose  for  the  preacher ;  and  this  turret  was  supported  by  a  scaffold, 


THE  HEBREW  PEOPLE.  475 

or  temporary  gallery,  where,  in  a  wing  on  the  right  hand  of  the  pul- 
pit, sat  six  of  the  principal  preachers ;  and  in  another  on  the  left, 
seven.  Thu'teen  other  principal  teachers,  and  many  Levites,  were 
present  also  on  scaflFolds  erected  for  the  purpose,  alternately  to  offi- 
ciate. When  Ezra  ascended  the  pulpit,  he  produced  and  opened  the 
book  of  the  law,  and  the  whole  congregation  instantly  rose  up  from 
their  seats  and  stood.  Then  he  offered  up  prayer  and  praise  to  God, 
the  people  bowing  their  heads,  and  worshiping  the  Lord  with  their 
faces  to  the  ground ;  and,  at  the  close  of  the  prayer,  with  uplifted 
hands,  they  solemnly  announced,  '  Amen !  Amen  !'*  Then,  all  stand- 
ing, Ezi-a,  assisted  at  times  by  the  Levites,  read  the  law  distinctly, 
gave  the  sense,  and  caused  them  to  understand  the  reading.  The 
sermons  delivered  so  affected  the  hearers,  that  they  wept  excessively ; 
and  about  noon  the  sorrow  became  so  exuberant  and  immeasurable, 
that  it  was  thought  necessary,  by  the  governor,  the  preacher,  and  the 
Levites,  to  restrain  it.  '  Go  your  way,'  said  they,  '  eat  the  fat  and 
drink  the  sweet,  send  portions  to  them  for  whom  nothing  is  prepared.' 
The  wise  and  benevolent  sentiments  of  these  noble  souls  were  im- 
bibed by  the  whole  congregation,  and  fifty  thousand  troubled  hearts 
were  calmed  in  a  moment.  Home  they  returned,  to  eat,  to  drink,  to 
send  portions,  and  rejoice,  because  they  had  understood  the  words 
that  were  declared  unto  them.  Plato  was  living  at  this  time,  teach- 
ing dull  philosophy  to  cold  academics ;  but  what  was  he,  and  what 
was  Xenophon,  or  Demosthenes,  or  any  of  the  Pagan  orators,  in  com- 
parison with  these  men  ?  From  this  period  to  that  of  the  appearance 
of  Jesus  Christ,  public  preaching  was  universal;  synagogues  were 
multiplied,  vast  numbers  attended,  and  elders  and  rulers  were  ap- 
pointed for  the  purpose  of  order  and  instruction." — Rev.  R.  Watson. 
As  this  synagogue-worship  was  calculated  and  intended  to  exercise 
a  mighty  influence  over  the  religion  of  the  Jewish  people,  it  becomes 
important  that  we  should  have  clear  views  of  the  manner  in  which  it 
was  conducted.  The  ministry  was  not  confined  to  the  priesthood, 
but  open  to  Jews  of  every  tribe,  who  possessed  the  requisite  quali- 
fications. But,  that  order  might  be  preserved,  there  were  in  every 
synagogue  some  fixed  ministers  to  superintend  and  conduct  the  reli- 
gious Avorship.  These  were  set  apart  by  the  imposition  of  hands, 
and  solemnly  admitted  to  the  office.  They  are  in  the  New  Testa- 
ment called  "  rulers  of  the  synagogue."  How  many  of  these  were 
appointed  to  each  synagogue,  if  there  was  a  strict  rule  to  that  effect, 
does  not  appear  to  have  been  satisfactorily  ascertained ;  but  of  the 

*  The  completeness  and  order  of  tMs  preparation  show  clearly  that  something  like  it,  al- 
though upon  a  much  less  scale,  had  taken  place  before.  There  could  not  have  been  tlur« 
t€en  principal  preachers,  if  there  had  not  been  preaching  before, 


476  THE  HEBREW  PEOPLE. 

whole,  one  was  the  president  or  chief  ruler,  who  had  the  principal 
direction  of  its  aflPairs.  Besides  these  rulers,  there  were  elders  or 
heads  of  the  synagogue,  who,  with  others,  formed  a  sort  of  college  or 
governing  body,  under  the  direction  of  the  chief  ruler.  The  syna- 
gogue was  not  only  a  place  for  religious  instruction  and  worship ;  it 
appears  also  to  have  been,  to  some  extent,  a  place  of  religious  judi- 
cature. The  governing  body,  in  each  of  these  sacred  establishments, 
were  charged  with  the  cognizance  of  such  offenses  against  religion 
and  morals  as  were  brought  to  their  knowledge.  Hence  we  read  of 
persons  being  beaten  in  the  synagogue,  and  scourged  in  the  syna- 
gogue. Matt.  X,  17 ;  Mark  xiii,  9. 

The  mind  can  scarcely  conceive  of  a  more  effective  or  complete 
range  of  agency  than  was  thus  raised  up,  to  carry  out  the  divinely 
revealed  system  of  Judaism,  to  all  those  blessed  results  which  it  was 
intended  to  accomplish.  There  stood  the  temple  on  its  appointed 
site ;  it  might  now  be  less  gorgeous  than  when  embellished  and 
adorned  by  the  unbounded  wealth  and  elegant  mind  of  Solomon ; 
but  it  still  retained  all  its  sacred  service.  The  daily  sacrifices  con- 
tinued to  be  offered,  the  annual  solemnities  remained ;  the  sacred 
ministrations  of  the  priesthood,  the  sprinkhng  of  the  sacrificial  blood, 
all  the  arrangements  and  rites  of  this  holy  place, — spoke  heavenly 
language,  and  directed  the  mind  of  the  worshiper  thither.  Even  the 
lamented  imperfection  of  this  sanctuary, — the  ark  of  the  covenant 
and  the  mercy- seat,  the  shekinah,  the  XJrim  and  Thummim,  the 
holy  fire  upon  the  altar,  the  spirit  of  prophecy ;  these,  in  which  con- 
sisted the  glory  of  the  first  sanctuary,  were  lost  to  the  second ;  but 
their  absence  served  only  to  give  greater  point  to  the  promise  of 
God,  that  He  in  whom  all  those  glories  met  should  soon  appear,  and 
shed  the  blessings  of  his  heavenly  presence  in  his  own  house. 

Yet,  notwithstanding  the  importance  of  the  temple  and  its  ser- 
vice to  the  Hebrew  religion,  it  is  easy  to  conceive  that  a  feeling  of 
necessity  would  arise  for  a  closer  and  more  intimate,  if  not  a  more 
majestic,  intercourse  with  God,  by  the  intermediation  of  certain  so- 
lemnities, in  which  all  and  each  of  a  congregation  would  have  an  in- 
dividual share.  Nor  would  this  feeling  of  want  wait  for  any  other 
condition  than  an  active  religious  se7ise,  experienced  in  a  population, 
of  which  only  a  small  number  could  crowd  or  find  room  within  the 
gates  of  the  national  temple.  It  was  this  feeling  of  want,  aided  by 
special  inspiration  for  a  particular  national  purpose  besides,  which 
raised  the  tabernacle  of  David;  it  was  this  which  spread  "  dwelling- 
places  of  Zion"  throughout  Judea  in  the  days  of  the  prophets,  and 
led  the  captive  Jews  to  meet  with  the  prophet  Ezekiel  for  religious 
purposes ;  it  was  this  which  led  to  the  establishment  of  synagogues 


THE  HEBREW  PEOPLE.  477 

after  the  restoration,  and  spread  these  organized  agencies  of  religious 
instruction  and  effective  worship  throughout  the  land  of  the  He- 
brews. Nor  is  it  easy  to  conceive  of  anything  better  adapted  to 
serve  the  intended  purpose,  of  diffusing  the  practical  influence  of  the 
Old  Testament  religion,  than  were  these  synagogues.  Formed  upon 
a  model  at  once  strictly  Scriptural  and  liberal,  adapted  to  the  genius 
of  the  Hebrew  mind,  these  sacred  places  diffused  a  knowledge  of 
Scripture  truth,  enjoined  religious  devotedness,  and  were  calculated 
to  become  nurseries  of  active  piety,  and  centres  of  so  many  circles 
of  practical  godliness. 

From  the  days  of  Ezra,  the  Hebrew  people,  to  some  extent,  at 
least,  possessed  these  important  religious  means.  It  cannot  now  be 
ascertained  what  time  elapsed  before  synagogues  became  general ; 
but  we  have  seen  that,  notwithstanding  the  zealous  efforts  of  Ezra 
and  Nehemiah,  Malachi  had  to  address  the  most  severe  reproofs  to 
the  Jews  of  his  day,  for  their  neglect  of  the  temple ;  and  that  these 
fell  as  heavily  on  the  priests  as  on  the  people.  It  cannot,  therefore, 
be  supposed  that,  in  this  state  of  the  public  mind,  much  labor  or 
money  was  expended  in  the  extension  of  rehgious  means  and  ob- 
jects. The  government  of  the  province  having  been,  after  the  re- 
moval of  Nehemiah,  vested  in  the  high  priesthood,  was  productive 
of  infinite  mischief ;  and  this  alteration  can  scarcely  be  accounted 
for  but  on  the  supposition,  that  it  was  now  permitted,  to  show  the 
lamentable  consequences  which  must  always  result  from  the  connec- 
tion of  civil  and  ecclesiastical  offices  in  the  same  person,  as  a  stand- 
ing beacon  for  the  guidance  of  the  world  in  all  successive  generations- 

It  is  to  be  feared  that  the  first  two  hundred  years  from  Ezra  pro- 
duced no  improvement,  but  rather  declension,  in  the  religious  condi- 
tion of  this  people.  The  suicidal  effort  of  Jason  to  introduce  the 
Grecian  games  and  the  gymnasium  into  Jerusalem,  could  not  have 
been  made  in  an  age  of  healthy  and  vigorous  religious  action.  But 
what  must  be  thought  of  the  state  of  Jewish  religion,  when  priests 
left  their  duties  at  the  altar  to  contend  naked  in  those  games  ?  This, 
with  the  treachery,  lying,  violence,  and  murder  which  characterized 
those  who,  about  this  time,  successively  obtained  the  high  priest- 
hood, prepared  the  nation  for  universal  apostasy.  And  it  is  highly 
probable,  that  the  infamous  persecution  of  Antiochus,  which  fol- 
lowed soon  afterward,  iniquitous  as  it  was  in  its  character,  and  hor- 
rible in  the  atrocities  which  distinguished  it,  was  the  means,  under 
the  guidance  of  Divine  Providence,  of  preserving  the  Hebrew  reli- 
gion and  nation  from  utter  ruin. 

Hitherto  the  violence  and  corruption  of  the  times  had  driven  the 
pious  into  seclusion.    But  this  aggression  upon  the  vital  interests 


478  THE  HEBREW  PEOPLE. 

of  Hebrew  religion  roused  the  dormant  energies  of  the  faithful ;  and, 
although  in  a  day  of  violence  and  blood,  then  began  a  new  era  of 
Hebrew  improvement.  Mattathias  seemed  well  aware  of  the  real 
cause  of  national  danger ;  and,  therefore,  although  a  proscribed  fugi- 
tive, with  a  handful  of  followers,  he  warred  rather  with  the  infidelity 
of  Israel,  than  with  the  soldiers  of  Syria.  Dming  three  years,  in 
these  times  of  persecution  and  blood,  were  the  services  of  the  tem- 
ple suspended,  until  grass  had  grown  over  the  sacred  courts.  But 
Heaven  favored  the  cause  of  the  Maccabees.  Judas  restored  the 
government  of  Jerusalem  and  the  service  of  the  temple,  and  thus 
opened  a  career  of  religious  progress  to  his  country. 

From  this  time,  although  Judea  was  frequently  torn  by  faction, 
and  the  temple  pillaged  by  sordid  tyrants,  the  Jews  suffered  no  se- 
rious aggression  on  their  religion ;  and,  in  despite  of  numerous  in- 
terruptions which  civil  and  foreign  wars  must  have  created,  the  or- 
ganization and  progress  of  Mosaic  institutions  were  carried  forward. 
After  the  accession  of  Herod,  under  the  favor  of  the  Romans,  this 
prosperity  was  increased.  The  temple  was  rebuilt  in  an  elegant 
and  costly  style,  its  service  was  maintained  with  liberality  and 
splendor,  the  priesthood  was  numerous,  greatly  respected,  and  pos- 
sessed immense  influence ;  while  the  means  of  affording  the  people, 
in  the  several  localities  of  their  residence,  the  opportunities  of  reli- 
gious instruction  and  worship,  had  multiplied  to  an  amazing  extent. 
!Not  only  were  many  synagogues  erected  in  all  the  provincial  towns, 
but  it  is  said  that,  at  the  time  of  Christ,  there  were  above  four  hun- 
dred of  them  in  Jerusalem  alone :  so  that  when  Judea  was  expecting 
the  appearance  of  the  promised  Redeemer,  and  when  Jesus  appeared 
among  them,  the  whole  frame-work  of  their  ecclesiastical  polity,  and 
all  the  collateral  means  and  appliances  supplied  by  Providence  for 
bringing  the  Mosaic  economy  in  all  its  energy  before  every  mind, 
and  insuring  its  utmost  practical  effect,  were  in  the  most  extended 
and  vigorous  operation. 

The  principal  feature  of  the  Jewish  religion  throughout  this  pe- 
riod, is  the  rise,  progress,  character,  and  influence  of  the  several  re- 
ligious sects  which  arose,  and  greatly  affected  the  opinions  and  piety 
of  the  Hebrew  people. 

The  first  and  most  remarkable  of  these  were  the  Pharisees,  who 
were  so  called  from  the  word  pharash,  which  signifies  "  separation." 
The  wisdom  and  peculiar  adaptation  of  the  Mosaic  institutions,  as 
well  as  the  effectiveness  of  the  divinely  appointed  manner  of  their 
administration,  are  seen  in  the  fact,  that,  notwithstanding  the  rest- 
less and  daring  energy  of  the  Hebrew  character,  for  many  centuries 
after  the  death  of  the  legislator  no  division  into  sects  was  known  in 


THE  HEBREW  PEOPLE.  479 

Israel.  Nor  is  it  uijtil  after  the  captivity  that  we  meet  with  any- 
thing important  of  this  kind.  The  subjection  of  Judea  to  the  Chal- 
deans, the  ruin  of  Jerusalem,  and  the  expatriation  of  the  people  to 
the  land  of  their  conquerors,  probably  sowed  the  seed  which  after- 
ward sprang  up  and  produced  Pharisaim.  While  the  Hebrews 
dwelt  in  the  East,  they  must  have  been  subjected  to  influences  of 
opinion  in  respect  of  religion,  politics,  and  philosophy,  with  which 
previously  they  had  not  been  brought  into  contact.  Returning  to 
their  own  land,  and  rearing  up  again  the  fabric  of  the  commonwealth, 
with  all  its  attendant  institutions,  these  influences,  to  which  they 
had  been  so  long  exposed,  would  certainly  be  found  in  operation ; 
and  hence  the  perceptible  difference  in  the  character  of  the  people. 
Nor  is  it  likely  that  all  would  alike  feel  the  force  of  this  foreign  in- 
fluence, or  have  their  minds  wai-ped  by  its  power  in  an  equal  degree. 
Hence  the  evident  fact,  that  while,  previously,  the  people  had  "  dwelt 
alone,"  under  their  own  religious  and  political  economy,  they  had 
scarcely  a  tendency  to  divide  into  sects ;  but  now  they  were  so  situ- 
ated as  scarcely  to  avoid  it. 

It  is  highly  probable  that  to  these  circumstances  the  origin  of  the 
Pharisees  is  to  be  attributed.  Men  who  revered  the  rigid  Mosaism 
of  ancient  times ;  whose  minds  still  cherished  dreamy  recollections 
of  the  pomp,  and  splendor,  and  ceremonial  glory,  with  which  their 
religious  ordinances  had  been  celebrated ;  persons  who  dreaded  lest 
Judaism  should  lose  aught  of  its  peculiar  and  exclusive  character, 
whether  under  the  influence  of  any  further  development  of  revela- 
tion, or  through  the  agency  of  Gentile  philosophy ; — these  persons 
were  gradually  drawn  together.  The  sympathy  of  kindred  views, 
and  of  a  common  object,  made,  at  first  a  party,  and  at  length  a  sect. 

In  every  preceding  crisis  of  Hebrew  history,  the  light  of  revela- 
tion had  been  thrown  on  the  scene,  direct  from  its  heavenly  source, 
which,  to  the  faithful,  was  a  sure  guide.  But  now  the  Old- Testament 
canon  had  been  closed.  The  flashing  glories  with  which  the  reve- 
lations of  God's  truth  came  to  his  people  in  their  perils  and  conflicts, 
had,  with  the  passing  away  of  the  events  which  called  them  forth, 
become  mellowed,  and  united  into  a  kind  of  lunar  radiance,  which, 
while  showing  the  world  a  view  of  what  God  had  done  and  promised, 
held  it  in  waiting  for  the  appearance  of  the  great  Messiah.  In  those 
circumstances,  the  men  who  aimed  at  restoring  to  the  Hebrew  peo- 
ple all  their  ancient  peculiarity,  had  to  direct  their  efforts  to  anti- 
quarian research,  to  gather  together  all  the  obsolete  expositions  of 
law,  to  collect  all  the  records  of  ancient  usage  and  practice ;  and 
thus,  while  professing  to  protect  and  defend  old  institutions,  in  re- 
eality  to  erect  new  standards  and  new  authorities.    In  the  use  of 


#80  THE  HEBREW  PEOPLE. 

these  means,  they  would  repel  innovation,  would  resist  any  pro- 
gressive development  of  Hebraism  which  the  united  energy  of  the 
prophetical  theology  might  inspire.  (See  Appendix,  note  115.) 

This  was  the  rise  and  vocation  of  the  Pharisees.  But  in  carry- 
ing out  their  plans  they  had  to  meet  the  advocates  for  reform,  the 
abettors  of  philosophy,  in  discussion  and  argument :  to  this  branch 
of  their  work  they  devoted  themselves  with  great  diligence.  Hence 
Josephus  describes  them  as  one  of  the  "philosophic  sects"  of  the 
Jews. 

As  our  principal  information  respecting  this  sect  is  derived  from 
Josephus,  who  was  himself  one  of  them,  it  may  be  necessary  to  re- 
fer briefly  to  his  statements.  He  says,  "  The  Pharisees  have  de- 
livered to  the  people  a  great  many  observances,  by  succession  from 
their  fathers,  which  are  not  written  in  the  law  of  Moses ;  and  for 
this  reason  it  is  that  the  Sadducees  reject  them,  and  say  that  we  are 
to  esteem  those  observances  to  be  obligatory  which  are  in  the  writ- 
ten word,  but  are  not  to  observe  what  are  derived  from  tradition  of 
our  forefathers." — Antiq.,  b.  xiii,  ch.  x,  sect.  6.  This  important 
passage  explicitly  states,  what  would  else  have  been  sufficiently  evi- 
dent, that  the  Pharisees  collected,  preserved,  and  arranged  that  body 
of  tradition  which,  under  their  influence,  was  regarded  as  the  great 
authoritative  expositor  of  the  law.  Hence  we  are  also  told,  "  The 
Pharisees  are  those  who  are  esteemed  most  skillful  in  the  exact  ex- 
plication of  the  laws." — Wars,  b.  ii,  ch.  x,  sect.  14.  Again :  "  There 
was  a  certain  sect  that  were  Jews,  who  valued  themselves  highly 
upon  the  exact  skill  they  had  in  the  law  of  their  fathers,  and  made 
men  believe  they  were  highly  favored  by  God." — Antiq.,  b.  xvii, 
ch.  ii,  sect.  4.  And,  further,  "  The  Pharisees  are  a  sect  of  the  Jews 
that  appear  more  religious  than  others,  and  seem  to  interpret  the 
laws  more  accurately," — Wars,  b.  i,  ch.  v,  sect.  2.  This  claim  of 
the  Pharisees  to  superior  holiness  and  greater  knowledge  is  con- 
firmed by  the  general  tenor  of  the  Gospels.  Their  most  solemn 
addresses  to  God  breathed  this  spirit :  "  I  thank  thee,  that  I  am  not 
as  other  men  are,"  (Luke  xviii,  11;)  and  the  most  sensible  observa- 
tion of  others,  if  opposed  to  their  views,  was  met  by  the  contemptu- 
ous interrogation,  "  Dost  zAow  teach  m5  .''"  John  ix,  34;  vii,  48.  The 
Pharisees,  then,  as  a  sect,  were  distinguished  for  pretensions  to 
"superior  sanctity  and  knowledge  of  the  law. 

As  to  their  manner  of  life  and  religious  tenets,  Josephus  says, 
"  They  live  meanly,  and  despise  delicacies  in  diet ;  and  they  follow 
the  conduct  of  reason ;  and  what  that  prescribes  to  them  as  good  for 
them,  they  do ;  and  they  think  they  ought  earnestly  to  strive  to 
observe  reason's  dictates  for  practice.    They  also  pay  a  respect  to 


THE  HEBREW  PEOPLE. 


iA 


such  as  are  in  years  ;  nor  are  they  so  bold  as  to  contradict  them  in 
anything  which  they  have  introduced ;  and,  when  they  determine  that 
all  things  are  done  by  fate,  they  do  not  take  away  the  freedom  from 
men  of  acting  as  they  think  fit,  since  the  notion  is,  that  it  hath 
pleased  God  to  make  a  temperament,  whereby  what  he  wills  is  done, 
but  so  that  the  will  of  man  can  act  virtuously  or  viciously.  They 
also  believe  that  souls  have  an  immortal  vigor  in  them,  and  that,  un- 
der the  earth,  there  will  be  rewards  or  punishments,  according  as 
they  have  lived  virtuously  or  viciously  in  this  life ;  and  the  latter 
are  to  be  detained  in  an  everlasting  prison,  but  that  the  former  shall 
have  power  to  revive  and  live  again ;  on  account  of  which  doctrines, 
they  are  able  greatly  to  persuade  the  body  of  the  people;  and  what- 
soever they  do  about  Divine  worship,  prayers,  and  sacrifices,  they 
perform  them  according  to  their  direction ;  insomuch  that  the  cities 
give  great  attestations  to  them,  on  account  of  their  entire  virtuous 
conduct,  both  in  the  actions  of  their  lives,  and  their  discourses  also." 
— Antiq.,  b.  xviii,  ch.  i,  sect.  3.  Again :  The  Pharisees  "ascribe  all 
to  fate  (or  providence)  and  to  God ;  and  yet  allow,  that,  to  act  what 
is  right,  or  the  contrary,  is  principally  in  the  power  of  men,  although 
fate  does  co-operate  in  every  action.  They  say  that  all  souls  are 
incorruptible ;  but  that  the  souls  of  good  men  are  only  removed  into 
other  bodies,  but  that  the  souls  of  bad  men  are  subject  to  eternal 
punishment." — Wars,  b.  ii,  ch.  viii,  sect.  14.  Further:  "  The  bo- 
dies of  all  men  are  mortal,  and  are  created  out  of  corruptible  matter; 
but  the  soul  is  ever  immortal,  and  is  a  portion  of  the  Divinity  that 
inhabits  our  bodies." — Ibid.,  b.  iii,  ch.  viii,  sect.  5.  As  far  as  the 
New- Testament  writers  touch  upon  these  points,  they  confirm  this 
account  of  the  Jewish  historian.  Their  minute  attention  to  the  ex- 
ternal requirements  of  the  law  is  mentioned.  Matt,  xxiii,  23 ;  their 
extreme  care  of  exhibiting  a  fair  show  of  holiness,  yerses  25-27.  In 
accordance  with  their  general  doctrines,  they  regarded  the  act  rather 
than  the  motive.  Luke  xi,  39  ;  xviii,  11. 

The  popular  influence  and  political  power  wielded  by  this  sect 
also  deserve  notice.  They  professed  great  attachment  to  each  other, 
and  much  concern  for  the  public  welfare.  "  The  Pharisees  are 
friendly  to  one  another,  and  are  for  the  exercise  of  concord  and  re- 
gard for  the  public." — Ibid.,  b.  ii,  ch.  viii,  sect.  14.  The  Pharisees 
"  were  able  to  make  great  opposition  to  kings  :  a  cunning  sect  they 
were,  and  soon  elevated  to  a  pitch  of  open  fighting  and  doing  mis- 
chief"— Antiq.,  b.  xvii,  ch.  ii,  sect.  4.  "  They  artfully  insinuated 
themselves  into  her  (Queen  Alexandra's)  favor  by  little  and  little, 
and  became  the  real  administrators  of  public  affairs ;  they  banished 
and  restored  whom  they  pleased ;  they  bound  and  loosed  at  their 

31 


482  THE  HEBREW  PEOPLE. 

pleasure ;  they  had  the  enjoyment  of  the  royal  authority,  whilst  the 
expenses  and  the  difficulties  of  it  belonged  to  Alexandra.  She  was 
a  sagacious  woman  in  the  management  of  great  affairs,  and  became 
not  only  very  powerful  at  home,  but  terrible  also  to  foreign  poten- 
tates :  while  she  governed  other  people,  the  Pharisees  governed  her. 
She  was  so  superstitious  as  to  comply  with  their  desires ;  and  accord- 
ingly they  slew  whom  they  pleased." — Wars,  b.  i,  eh.  v,  sect.  2,  3. 
In  these  respects,  also,  the  Scriptures  agree  with  the  historian.  The 
evangelists  describe  them  as  exhibiting  themselves  to  the  people  as 
self-denying,  holy,  and  zealous  men,  in  order  to  gain  their  favor, 
(Matt,  ix,  11 ;  xxiii,  5,  15,  29 ;  Luke  v,  30 ;)  yet,  notwithstanding 
this,  their  lives  were  impure,  (Matt,  v,  20 ;  xv,  4-8 ;  xxiii,  27 ;) 
while  their  political  guile  and  tact  are  seen  in  the  quiet,  cool,  and 
determined  manner  in  which  they  prosecuted  their  infamous  designs 
against  the  Saviour ;  and  at  the  same  time  their  power  is  evinced  in 
the  moral  coercion  under  which  Pilate  cowered,  whilst  he  decreed  the 
doom  which  his  judgment  and  conscience  forbade. 

This  was  the  character  of  the  Pharisees :  a  compact,  united,  ambi- 
tious political  party;  an  intolerant,  hypocritical,  and  zealous  religious 
sect.  The  pecuHar  position  of  Judea,  in  the  conjunction  of  religion 
and  government  in  the  same  code  of  law,  and  frequently  by  the  same 
administration,  made  this  union  not  only  possible,  but  more  perfect 
than  it  could  have  been  in  any  other  country. 

The  intelligent  reader  will  have  perceived  that,  notwithstanding 
all  the  professions  of  sanctity  and  zeal  for  the  law  which  the  Phari- 
sees put  forth,  their  union,  object,  and  aim,  as  a  sect,  was  a  contin- 
ued hostility  against  the  purposes  of  God.  The  law  had  been  given 
as  a  tutor  to  lead  the  world  in  general,  and  the  Jewish  nation  in  par- 
ticular, to  the  school  of  Christ.  Gal.  iii,  24.  The  genius  of  the  dispen- 
sation under  which  the  Jewish  people  were  now  placed  was  develop- 
ment. A  flood  of  light  had  been  thrown  upon  the  words  and 
institutions  of  Moses  by  the  prophets;  God's  providence  had 
broken  down  old  associations,  and,  by  means  of  the  captivity, 
compelled  an  earnest  study  of  revelation,  and  careful  scrutiny  into 
the  promised  purposes  of  grace. 

Under  these  circumstances,  at  this  time,  the  Pharisees  arose; 
and  having,  by  a  thousand  arts,  won  popular  favor,  and  in  succes- 
sive struggles  secured  political  power,  they  armed  themselves  with 
real  or  pretended  traditional  expositions  of  the  law.  But  whether 
true  or  false,  they  were  ancient :  they  were  therefore  destitute  of 
that  glorious  light  which  had  been  subsequently  revealed.  Yet, 
armed  with  these  clouds  of  darkness,  the  Pharisees  threw  themselves 
into  deadly  conflict  with  religious  progress ;  and,  in  defiance  of  ad- 

31* 


THE  HEBREW  PEOPLE.  488 

vancing  light,  even  when  the  Sun  of  righteousness  himself  arose, 
and  shed  the  glory  of  his  beams  over  the  elected  nation,  this  besot- 
ted and  determined  sect  still  adhered  to  their  shadowy  faith,  still 
struggled  to  uphold  a  religion  of  externalism,  still  dared  to  maintain 
the  complete  and  sufficient  efficacy  of  rites.  Pharisaism,  therefore, 
while  ultra- conservatism  in  politics,  was  in  religion  a  curious  master- 
piece of  Satanic  art :  by  a  professed  adherence  to  the  letter  of  the 
law,  it  raised  an  invincible  obstruction  to  the  dawning  of  gospel 
light,  to  the  evolution  of  gospel  power. 

The  Sadducees  next  claim  our  notice.  An  able  writer  on  this 
subject  observes :  "  The  peculiar  doctrines  and  practices  of  the  Pha- 
risees naturally  begot  the  Sadducean  system.  The  first  embodied 
the  principle  of  veneration,  which  looked  on  the  past  with  so  much 
regard  as  to  become  enamored  of  its  forms  as  well  as  its  substance, 
its  ivy  as  well  as  its  columns,  its  con-uptions  no  less  than  its  excel- 
lence, taking  and  maintaining  the  whole  with  a  warm  but  blind  and 
indiscriminate  aflfection  :  the  second,  alienated  by  the  extravagances 
of  the  former,  were  led  to  seize  on  the  principle  of  rationalism,  and 
hence  to  investigate  prevalent  customs,  and  weigh  received  opinions, 
till  at  length  investigation  begot  skepticism,  and  skepticism  issued 
in  the  positive  rejection  of  many  established  notions  and  observ- 
ances."— Kittd's  Cyclopadia,  vol.  ii,  p.  664. 

The  time  when  the  Sadducees  first  appeared  as  a  sect  has  not 
been  ascertained.  From  what  has  been  said,  it  is  highly  probable 
that  they  arose  soon  after  the  Pharisees.  The  rabbins  attribute  the 
origin  of  the  Sadducees  to  one  Sadoc,  a  scholar  of  Antigonus  So- 
cheeus,  who  was  president  of  the  sanhedrim,  about  two  hundred  and 
sixty  years  before  Christ ;  and  who,  having  taught  his  scholars  that 
they  ought  to  serve  God  out  of  pure  love  to  him,  and  not  in  a  ser- 
vile manner,  either  for  fear  of  pimishment  or  hope  of  reward,  Sa- 
doc, not  understanding  this  spiritual  doctrine,  concluded  there  was 
no  future  state  of  rewards  and  punishments,  and  accordingly  propa- 
gated that  error  after  his  master's  death. 

It  is,  however,  very  doubtful  whether  reliance  can  be  placed  on 
this  rabbinical  tale.  It  is  not  probable  that  the  Sadducees  at  first 
entertained  any  such  distinct  opinions  respecting  the  future  state, 
as  this  attributes  to  them.  (See  Appendix,  note  116.)  When  John 
Hyrcanus,  who  was  a  Pharisee,  abandoned  that  sect,  and  joined 
himself  to  the  Sadducees,  the  only  point  of  difference  between  the 
rival  parties  of  which  we  are  informed  is,  "  that  the  Pharisees  have 
delivered  to  the  people  a  great  many  observances  by  succession 
from  their  fathers,  which  are  not  written  in  the  law  of  Moses ;" 
while  the  Sadducees  "  reject  them,  and  say  that  we  are  to  esteem 


484  THE  HEBREW  PEOPLE. 

those  observances  to  be  obligatory  which  are  in  the  written  word, 
but  are  not  to  observe  what  are  derived  from  the  tradition  of  our 
forefathers." — Josephus,  Antiq.,  b.  xiii,  ch.  x,  sect.  6. 

Inquiries  into  the  prominent  tenets  of  this  sect  meet  with  a  brief 
reply  from  the  pages  of  Josephus,  and  from  Scripture.  It  seems, 
however,  certain,  that  they  denied  the  resurrection  of  the  dead,  the 
being  of  angels,  and  all  existences  of  spirit,  or  of  the  souls  of  men 
departed.  In  proof  of  this,  Josephus  says :  "  The  doctrine  of  the 
Sadducees  is  this:  That  souls  die  with  the  bodies." — Antiq.,  b. 
xviii,  ch.  i,  sect.  3.  Also,  "  The  Sadducees  which  say  that  there  is 
no  resurrection."  Matt,  xxii,  23.  And  again :  "  The  Sadducees 
say  that  there  is  no  resurrection,  neither  angel,  nor  spirit."  Acts 
xxiii,  8. 

As  has  been  already  observed,  another  tenet  of  this  sect  was,  the  re- 
jection of  all  traditional  law ;  but  whether,  as  is  generally  alleged, 
they  accompanied  this  by  a  rejection  of  all  the  written  word  excepting 
the  five  books  of  Moses,  is  not  so  easily  determined.  Josephus,  who 
was  a  Pharisee,  and  not  indisposed  to  depreciate  the  rival  sect,  gives 
no  countenance  to  their  disbelief  of  the  prophetical  writings,  but,  on 
the  contrary,  when  he  speaks  of  their  rejecting  tradition,  he  says  they 
received  rd  yeypanfieva,  "  the  written  books ;"  an  expression,  as  Dr. 
Jenning  remarks,  "  too  general  and  too  much  in  their  favor  to  have 
flowed  from  his  pen,  if  he  could  with  any  plausibility  have  accused  them 
of  rejecting  any  one  of  them." — Jeivish  Antiq.,  p.  316.  The  pro- 
bability, therefore,  is,  that  the  Sadducees  did  not  professedly  reject 
the  prophecies,  but  regarded  the  writings  of  Moses  as  of  higher 
authority.  This  would  account  for  our  Saviour's  having  confuted 
them  out  of  the  Pentateuch,  even  although  more  explicit  and  more 
decisive  passages  abound  in  other  parts  of  the  Old- Testament 
Scriptures. 

The  Sadducees  are  further  said  to  have  stood  directly  opposed  to 
the  Pharisees  on  the  subject  of  fate,  as  they  denied  all  manner  of  pre- 
destination whatever,  their  doctrine  being,  that  "  God  had  made  man 
absolute  master  of  all  his  actions,  with  a  full  freedom  to  do  either  good 
or  evil,  as  he  shall  think  fit  to  choose,  without  any  assistance  to  him  for 
the  one,  or  any  restraint  upon  him  as  to  the  other ;  so  that,  whether  a 
man  doeth  good  or  evil,  it  is  wholly  from  himself,  because  he  hath  it 
absolutely  in  his  own  power,  both  to  do  the  one  and  avoid  the  other." 
— Prideaux's  Connection,  vol.  ii,  p.  317.  This  alleged  rejection  of 
the  doctrines  of  grace  and  spiritual  influence  is  perfectly  consistent 
with  the  Sadducean  philosophy ;  and  there  is  therefore  little  doubt 
that  this  statement  is  correct. 

As,  therefore,  the  Pharisees  made  submission  to  authority  the 


THE  HEBREW  PEOPLE.  485 

ruling  idea  of  their  system,  so  the  Sadducees  adopted /ree  and  un- 
fettered inquiry  for  theirs.  If  each  had  proceeded  under  the  influ- 
ence of  an  implicit  deference  to  revealed  truth,  and  a  steady  adhe- 
rence to  spiritual  religion,  each  would  have  acted  as  a  salutary  check 
upon  the  other,  and  the  interests  of  the  Church  would  have  been 
preserved  from  serious  injury,  notwithstanding  these  differences  of 
opinion.  But,  unfortunately  for  the  cause  of  truth,  neither  party 
did  this.  The  Pharisees  neutralized  the  Scriptures,  and  made  them, 
of  "  none  effect  by  their  traditions :"  the  standard  of  authority  which 
they  erected  was  not,  therefore,  "the  word  of  God,"  but  "the  com- 
mandments of  men."  Matt,  xv,  6 ;  Mark  vii,  7,  8.  Erring  in  this 
vital  point,  they  forgot  the  spirituality  of  religion,  and,  trusting  in 
the  efficacy  of  rites,  became,  notwithstanding  their  professions  of 
sanctity,  but  "  whited  walls  and  painted  sepulchres."  The  Saddu- 
cees fared  no  better.  They,  too,  abandoned  to  a  great  extent  Scrip- 
tural authority  and  practical  religion,  and,  committing  their  faith  to 
the  charge  of  a  proud  and  daring  reason,  they  were  hurried  through 
all  the  phases  of  skepticism,  until,  as  far  as  the  practice  of  piety  is 
concerned,  they  terminated  their  wanderings  in  positive  infidelity. 
And  so  in  every  age,  and  among  every  people,  have  similar  results 
followed  similar  conduct. 

The  Sadducees  are  said  to  have  been  the  most  wealthy  sect ;  but 
their  doctrines  never  obtained  among  the  common  people.  Their 
learning  and  riches,  notwithstanding  the  paucity  of  their  numbers, 
gave  them  great  influence. 

The  EssENES  (see  Aj9pe/icfia7,  note  117)  were  another  Jewish  sect : 
they  appear  originally  to  have  sprung  from  the  Pharisees,  by  pro- 
fessing to  reform  their  doctrines  and  institutions.  With  respect  to 
the  former,  they  believed  in  an  absolute  predestination,  and  in  the 
immortality  of  the  soul ;  they  observed  the  seventh  day  with  great 
strictness,  and  held  the  Scriptures  in  the  highest  reverence,  but  con- 
sidered them  as  mystic  writings,  and  expounded  them  allegorically. 
But  they  were  most  remarkable  in  their  practices  and  institutions. 
They  were  ascetics.  The  ordinary  pleasures  of  life  they  avoided  as 
something  morally  bad,  and  held  self-control  and  freedom  from  the 
slavery  of  the  passions  to  be  virtue.  Marriage  they  despised  :  se- 
lecting among  the  children  of  others  those  whom  they  considered  the 
most  promising,  they  endeavored  to  form  them  according  to  their 
own  model.  In  this  conduct  they  appear  to  have  been  influenced, 
not  so  much  by  any  absolute  disapproval  of  a  wedded  life  and  its 
natural  fruits,  as  by  fears  and  cautions,  which  the  immoral  character 
of  their  age  may  in  some  degree  have  justified.  Riches,  too,  they 
held  in  contempt.     Whatever  they  had,  they  were  ready  to  share 


486  THE  HEBREW  PEOPLE. 

"with  others.  Superfluity  was  unknown  in  a  community  where  all 
things  were  held  in  common.  As  soon  as  a  new-comer  was  received 
among  them,  he  put  his  property,  whatever  it  was,  into  the  common 
stock ;  or,  if  he  had  little  or  nothing,  his  wants  were  thence  gratui- 
tously supplied.  Neither  riches  nor  poverty,  therefore,  were  known 
in  their  body.  Stewards  were  appointed  by  them,  whose  business  it 
•was  to  take  due  care  of  what  in  each  case  was  intrusted  to  them,  not 
for  their  own  individual  advantage,  but  for  the  common  good. 

They  held  all  employments  unlawful  except  agriculture.  Buying 
and  selling  was  unknown  among  them.  They  rose  early,  and  spent 
the  first  portion  of  the  day  at  their  prayers ;  they  then  proceeded, 
under  their  respective  foremen,  to  their  several  employments,  at 
which  they  labored  till  eleven  o'clock,  when,  after  washing  and  cer- 
tain religious  solemnities,  they  sat  down  to  eat.  A  priest  having 
invoked  the  Divine  blessing,  each  had  a  small  loaf  and  a  plate  of  one 
sort  of  food ;  after  which  the  priest  gave  thanks,  and  they  all  re- 
turned to  their  several  employments  until  the  evening,  when  they 
had  another  meal  in  the  same  manner. 

They  appear,  from  the  account  of  PHny,  to  have  located  at  first 
about  the  banks  of  the  Dead  Sea ;  but  as  they  increased  in  numbers, 
they  were  found  in  other  districts,  and  sometimes  in  cities.  In  the 
days  of  Philo  they  were  spread  even  to  Egypt,  where  he  gives  an 
account  of  them  very  similar  to  that  of  Josephus. 

This  sect  was  not,  however,  at  any  time  very  numerous,  and  is 
never  referred  to  by  Jesus  Christ  or  his  apostles.  Dr.  Neander 
supposes  that  they  were  distinguished  from  the  other  Jews  by  this, — 
that  they  knew  and  loved  something  higher  than  the  outward  cere- 
monial of  a  dead  faith ;  that  they  did  really  strive  after  holiness  of 
heart,  and  inward  communion  with  God.  However  this  may  have 
been,  the  existence  and  manners  of  this  sect  deserve  attention,  inas- 
much as  they  were  evidently  the  model  upon  which  all  Christian 
asceticism  and  monkery  were  afterward  formed. 

One  other  inquiry  will  conclude  this  chapter :  it  refers  to  the 
views  which  the  Jews  of  this  period  entertained  respecting  the  nature 
and  application  of  the  great  practical  doctrines  of  religion ;  such  as 
repentance,  the  atonement,  pardon,  faith,  and  personal  salvation; 
and  the  consequent  religious  state  of  the  people.  In  prosecuting 
this  subject,  it  will  be  necessary  to  refer  to  several  particulars. 

No  doubt  can  be  entertained  that  the  Jews  at  the  captivity  re- 
ceived as  a  doctrine  of  religion  the  duty  of  personal  repentance  for 
sin.  They  did  not  regard  the  sacrificial  services  of  the  law  as 
availing  for  them,  while  they  continued  in  a  state  of  open  trans- 
gression :  the  uniform  teaching  of  prophetic  Scriptures  rendered  such 


THE  HEBREW  PEOPLE.  4lfr 

an  error  impossible.  Hence  we  find  frequent  reference  to  this  in  the 
apocryphal  books :  "  He  that  feareth  the  Lord  will  repent  from  his 
heart."  Ecclus.  xxi,  6.  "  As  yet  place  of  repentance  was  open  unto 
them."  2  Esdras  ix,  11.  "Thou  gavest  them  place  of  repentance." 
Wisdom  xii,  10.  These  passages  show  that  the  idea,  that  the  heart 
was  to  feel  humbled  and  contrite  under  a  sense  of  the  guilt  of  sin, 
and  to  desire  most  earnestly  deliverance  from  it,  prevailed  during 
the  time  that  these  writings  were  composed.  And  this  opinion  con- 
tinued ;  for  Philo  specially  refers  to  repentance  and  its  results  :  "  To 
repent  affords  remission  of  sins." — De  Congressu,  ^c,  vol.  i,  p.  534, 
1.  43.  "Humility  produces  propitiation." — De  Leg.  Alleg.,  vol.  i, 
p.  121, 1.  35.*  All  this  is  fully  confirmed  by  the  conduct  of  John  the 
Baptist.  He  neither  professed  to  reveal,  nor  by  labored  argumenta- 
tion to  revive  and  sustain,  the  doctrine  of  repentance ;  but,  referring 
to  this  as  a  universally  admitted  tenet,  he  enforces  the  practice ; 
and  the  nation  proved  the  accuracy  of  his  assumption  by  responding 
to  his  call. 

The  Scriptures  which  these  Jews  had  received  from  their  fathers 
also  taught  the  doctrine  of  a  pardon  for  sin  through  an  atonement. 
This  was  the  spirit  and  genius  of  the  Mosaic  law,  and  was  amply 
confirmed  and  extended  by  the  prophets.  It  was  also  fully  recog- 
nized by  the  Jews  of  this  period.  The  author  of  the  Book  of  Esdras 
declares  that  "  he  pardoneth,"  and  that  "  if  he  should  not  forgive 
them  that  are  cured  with  his  word,  and  put  out  the  multitude  of 
contentions,  there  should  be  very  few  left."  2  Esdras  vii,  68-70.  In 
Ecclesiasticus  God  is  declared  "  mighty  to  forgive."  Chap,  xvi,  11. 
Again :  "  Forgive  thy  neighbor  the  hurt  that  he  hath  done  unto  thee, 
so  shall  thy  sins  also  be  forgiven  when  thou  prayest.  One  man 
beareth  hatred  against  another :  and  doth  he  seek  pardon  from  the 
Lord  ?  He  showeth  no  mercy  to  a  man  which  is  like  himself :  and 
doth  he  ask  forgiveness  of  his  own  sins  ?"  Chap,  xxviii,  2-4.  It  is 
freely  admitted  that  these  passages  not  only  make  no  reference  to  the 
great  promised  atonement,  but  that  several  of  them  refer  to  second- 
ary means  as  a  ground  of  hope :  yet  the  important  fact  is  clear,  that 
the  forgiveness  of  sins  was  hoped  for,  and  prayed  for  to  God.  Philo, 
although  by  no  means  clear  as  to  the  nature  of  the  requisite  atone- 
ment, seems  very  fully  to  apprehend  its  necessity.  "  What  man  is 
there  of  true  judgment,  who,  when  he  sees  the  deeds  of  most  men, 
is  not  ready  to  call  aloud  to  the  great  Saviour- God,  that  he  would 
be  pleased  to  take  off  this  load  of  sin,  and,  by  appointing  a  price  and 
ransom  for  the  soul,  restore  it  to  its  original  liberty  ?" — De  Confus. 

'-'  However  defective  in  Scriptural  accuracy  the  doctrine  of  this  latter  quotation  may  be, 
it  shows  yet  more  strongly  the  importance  attached  to  repentance. 


THE  HEBREW  PEOPLE. 

Ling.,  vol.  i,  p.  148, 1.  47.  And  when  the  Jews  in  the  days  of  Christ 
asked,  "  Why  doth  this  man  thus  speak  blasphemies  ?  Who  can 
forgive  sins  but  God  only?"  (Mark  ii,  7,)  they  did  not  object  to  the 
doctrine  of  forgiveness,  nor  to  a  clear  communication  of  this  fact 
being  made  to  the  pardoned  sinner:  their  objection  was  entirely  con- 
fined to  the  assumption  of  this  power  by  any  but  God  himself. 

The  necessity  of  faith  in  God,  and  the  consequent  attainment  of 
salvation,  which  consisted  of  the  enjoyment  of  spiritual  blessings 
here,  and  of  supreme  happiness  hereafter,  were  also  taught  in  the 
Old-Testament  Scriptures.  The  Book  of  Psalms  is  full  of  descrip- 
tions of  this  faith  and  grace ;  they  run  as  threads  of  gold  through 
the  entire  texture  of  sacred  prophecy,  and  stand  out  prominently  in 
the  finest  characters  found  among  the  Jewish  people.  They  must, 
therefore,  have  been  recognized  as  important  elements  of  national 
theology. 

The  apocryphal  books  do  not  afford  much  information  as  to  per- 
sonal religion ;  but  there  are,  nevertheless,  expressions  which  bear 
upon  this  branch  of  the  subject.  In  speaking  of  the  deliverance  of  the 
three  Hebrews  from  the  burning  fiery  furnace,  the  language  used  is, 
that  they  "  by  believing  were  saved  out  of  the  flame."  1  Mace,  ii,  59. 
These  words  precisely  agree  with  the  sentiment  of  the  apostle,  who, 
alluding  to  the  same  persons,  says  that  they,  "  through  faith,  quenched 
the  violence  of  fire."  Heb.  xi,  33,  34.  The  Book  of  Ecclesiasticus 
contains  some  earnest  exhortations  to  a  holy  hfe,  interspersed  with 
allusions  to  the  character  of  the  blessings  enjoyed  by  the  pious : 
"  Believe  in  him,  and  he  will  help  thee ;  order  thy  way  aright,  and 
trust  in  him.  Ye  that  fear  the  Lord,  wait  for  his  mercy,  and  go 
not  aside,  lest  ye  fall.  Ye  that  fear  the  Lord,  believe  him,  and 
your  reward  shall  not  fail.  Ye  that  fear  the  Lord,  hope  for  good, 
and  for  everlasting  joy  and  mercy.  Look  at  the  generations  of  old, 
and  see :  did  ever  any  trust  in  the  Lord,  and  was  confounded  ?  Or 
did  any  abide  in  his  fear,  and  was  forsaken  ?  Or  whom  did  he  ever 
despise,  that  called  upon  him  ?  For  the  Lord  is  full  of  compassion 
and  mercy,  long-suffering,  and  very  pitiful,  and  forgiveth  sins,  and 
saveth  in  time  of  affliction."  Ecclus.  ii,  6-11.  Those  who  wrote  in 
this  manner,  and  they  who  pondered  over  these  words  for  their  in- 
struction, could  have  had  no  mean  idea  of  the  joyful  confidence,  the 
assured  peace,  the  forgiving  mercy,  which  the  people  of  God  were 
privileged  to  experience. 

The  opinions  held  on  these  points  at  the  close  of  this  period  may 
be  gathered  from  Philo,  who  speaks  with  great  clearness.  On  the 
necessity  of  Divine  influence,  he  observes,  "  It  is  our  duty  to  trust 
to  God  to  cleanse  and  beautify  our  frame,  and  not  to  think  that  we 


THE  HEBKEW  PEOPLE.  489 

are  of  ourselves  capable,  without  his  heavenly  grace,  to  purge  and 
wash  away  the  spots  with  which  our  nature  abounds." — De  Somniis, 
vol.  i,  p.  662,  1.  37.  The  necessity  of  faith,  and  its  important  re- 
sults, are  thus  spoken  of:  "  That  man  is  only  worthy  of  acceptance 
who  places  his  hope  in  God,  as  the  Author  of  his  being,  and  as  the 
only  one  who  is  able  to  keep  him  free  from  sin  and  corruption." 
— De  Prcemiis,  <^c.,  vol.  ii,  p.  410,  1.  24.  "  Faith  in  God,  the  most 
noble  of  all  virtues." — De  Ahrahamo,  vol.  ii,  p.  39, 1.  18.  Further : 
"  The  only  sure  and  well-founded  blessing,  to  which  we  can  trust,  is 
faith  in  God.  It  is  the  comfort  of  life,  and  comprehends  every  salu- 
tary hope.  It  is  the  diminution  of  evil,  and  productive  of  all  good ; 
the  ruin  of  demoniacal  influence,  and  the  promoter  of  true  godliness. 
It  affords  a  title  to  happiness,  and  is  the  improvement  of  the  human 
soul ;  when  the  soul  reposes  itself  and  confides  in  the  great  Author 
of  its  being ;  who  can  do  all  things,  but  wills  only  and  determines 
what  is  best." — Ibid.,  p.  38,  1.  49,  &c.  "After  repentance,  the 
third  conflict  is  to  maintain  righteousness."  "  After  faith  comes 
repentance  and  improvement ;  in  consequence  of  which,  we  read  of 
persons  who  from  a  bad  life  are  converted  to  a  better."  Again : 
"  If,  then,  they  have  from  their  very  souls  a  just  contrition,  and  are 
changed,  and  have  humbled  themselves  of  their  past  errors,  acknow- 
ledging and  confessing  their  sins,  having  their  conscience  purified 
first  in  sincerity  and  truth,  to  the  Power  who  knows  those  sins,  and 
afterward  by  confession  to  those  who  may  thereby  be  edified ;  such 
persons  shall  find  pardon  from  the  Saviour  and  merciful  God,  and 
receive  a  most  choice  and  great  advantage,  of  being  made  like  the 
Logos  of  God ;  who  was  originally  the  great  archetype,  after  which 
the  soul  of  man  was  formed." — De  Execrationihus,  vol.  ii,  p.  435, 1. 29. 
From  these  extracts  it  Avill  be  seen  that,  notwithstanding  all  the 
conflicting  influences  to  which  the  Hebrew  nation  had  been  exposed, 
a  rich  amount  of  sterling  theology  was  preserved  amongst  them, 
even  unto  the  time  of  the  Messiah.  The  great  elements  of  truth, 
which  form  the  very  soul  of  practical  godliness,  and  which  are  the 
richest  gifts  in  the  wide  range  of  revelation,  are  all  found  here.  The 
purity  of  the  primitive  nature  of  man  is  here  admitted.  His  present 
fallen,  polluted,  and  helpless  state  is  asserted  to  be  such  that  nothing 
but  grace  can  meliorate  his  condition.  The  necessity  of  sincere  re- 
pentance, and  of  faith  in  God,  is  maintained,  as  lying  at  the  foun- 
dation of  all  practical  piety.  The  happy  results  of  these,  in  the 
amendment  of  the  life,  the  washing  away  of  sin,  the  attainment  of 
pardon,  are  held  forth ;  and,  ultimately,  a  hope  is  exhibited  of  a 
restoration  to  the  hkeness  of  the  Logos  of  God,  after  the  image  of 
whom  the  mind  of  man  was  originally  formed. 


490  THE  HEBREW  PEOPLE. 

What  was  wanted  here  but  the  clear  exhibition  of  new- covenant 
blessings  ?  These  bring  out  the  substantial  truth  of  the  old  economy. 
Now,  therefore,  if  a  sufficient  atonement  for  sin  is  revealed,  and  a 
plenary  measure  of  the  Holy  Spirit  is  given,  and  light  is  cast  upon 
the  future  and  final  destiny  of  man,  the  whole  scheme  of  redemption 
stands  before  us. 

The  gracious  providence  of  God  had,  then,  so  watched  over  his 
ancient  people,  that,  notwithstanding  all  their  unfaithfulness  and 
rebeUion,  his  truth  had  been  maintained,  and  its  great  practical  ele- 
ments preserved.  And  hence  it  was  that,  when  the  Messiah  came,' ' 
he  had  not  to  reprehend  a  departure  from  sound  dectrine,  and  to 
propound  anew  the  elements  of  theologic  truth.  On  the  contrary, 
he  found  all  these  fixed  in  the  public  mind.  Orthodoxy  was  general. 
When  he  spoke  of  penitence,  faith,  and  pardon,  of  prayer  and  salva- 
tion, he  was  readily  understood;  no  one  wished  the  terms  ex- 
plained, none  were  ignorant  of  the  things  intended.  The  great 
question  then  presents  itself.  Why  were  not  Christ  and  his  doctrine 
received  ?  If  Jewish  theology  was  so  correct  and  complete,  as  to 
require  only,  and  that  in  a  special  manner,  the  revelations  of  the 
Gospel  to  impart  to  it  perfection  and  living  power,  why  were  these 
revelations  rejected,  and  their  Author  persecuted  and  slain?  The 
answer  is,  Because  the  Jewish  religion  was  not  in  fact  what  it  ap- 
peared in  theory ;  because,  with  a  correct  creed,  they  had  almost 
universally  fallen  into  a  corrupt  practice.  To  show  the  cause  and 
completeness  of  this  perversion,  will  close  the  subject. 

In  the  preceding  statement,  and  in  the  following  remarks,  the 
Sadducees  have  been  left  out  of  the  account.  In  the  pride  of  in- 
tellect, they  had  wandered  from  the  truth ;  and,  as  a  uniform  and 
inevitable  result,  they  "  knew  not  the  Scriptures,  nor  the  power  of 
God."  But  learned  and  wealthy  as  this  party  was,  and  capable,  on 
great  emergencies,  of  exercising  considerable  public  power,  it  had 
not  influence  with  the  people.  These  men  did  not  give  a  tone  to 
the  sentiment  and  feeling  of  the  country ;  they  were  not  regarded  as 
models  of  religious  life.  This  most  responsible  position  was  oc- 
cupied by  their  rivals,  the  Pharisees ;  who  were  looked  up  to  by  the 
nation  as  the  teachers  of  the  truth.  They  were  regarded  as  the 
sound  expositors  of  the  law ;  and  their  manner  of  life  was  considered 
the  finest  and  fullest  exhibition  of  the  national  religion.  What, 
then,  was  the  conduct  of  these  men  in  this  most  important  station  ? 
On  this  question  hinged  not  only  the  religion,  but  the  national  des- 
tiny, of  the  Jewish  people.  How  did  the  Pharisees  acquit  them- 
selves ?  They  were  unfaithful.  Retaining  the  truth,  they  destroyed 
its  power;  preserving  and  exhibiting  theological  orthodoxy,  they 


THE  HEBREW  PEOPLE.  491 

exulted  only  in  a  lifeless  fonn,  in  a  dead  faith.  Hear  the  words  of 
the  Saviour,  as  of  Him  who  spake  as  man  never  spake :  in  all  his 
mild  but  mighty  majesty,  he  threw  the  fearful  charge  upon  their 
conscience :  "  Ye  have  made  the  commandment  of  God  of  none 
effect  by  your  tradition."  Matt,  xv,  6.  What  words  are  these ! 
They  had  not  destroyed  or  prohibited  the  word ;  manuscripts  had 
not  been  burned,  and  God's  revelation  proscribed.  They  had  not 
professed  to  reject  the  word,  or  to  oppose  its  meaning ;  to  cavil 
against  its  authority,  or  to  argue  in  opposition  to  its  requirements. 
I^o;  but,  admitting  all  its  truth,  and  subscribing  to  all  its  teaching, 
they  destroyed  its  effect. 

God  had  given  this  word  as  a  hght  unto  the  world ;  he  had  cast 
it  as  a  great  element  of  life  into  this  dead  mass.  It  was  divinely 
adapted  to  vivify  and  enlighten  mankind :  yet  here  we  see  it,  taken, 
handled,  admired,  caressed,  and  even  exhibited  to  man;  but  neu- 
tralized and  powerless.  How  was  this  done  ?  By  what  means  was 
such  an  unlooked-for  result  brought  about  ?  By  tradition.  (See 
Appendix,  note  118.)  The  musty  fragments  of  antiquity,  the  wild- 
est conceits  and  most  foolish  vagaries  of  the  human  mind,  had  been 
gathered  together  to  explain,  (no,  that  is  not  the  correct  term,)  to 
give  a  meaning,  to  this  word :  the  Divine  revelation  is  overlaid  with 
human  wisdom ;  the  gift  of  Heaven  is  lost  in  earthly  explications ; 
the  word  of  God  is,  in  effect,  destroyed  by  the  pretended  and  ob- 
truded explanations  of  men :  it  is  made  of  none  effect.  And  thus, 
while  the  Pharisees  were  zealous  for  the  law,  trusted  in  its  ordi- 
nances, would  die  in  support  of  the  Mosaic  faith,  they  at  the  same 
time  fearfully  departed  from  the  purpose  of  God;  so  that,  while 
holding  his  revealed  truth  before  their  coimtry  and  the  world,  in  all 
its  apparent  integrity,  they  only  gave  the  outline,  the  image,  as 
cold  as  marble,  as  powerless  as  death. 

We  have  this  case  at  full  length  painted  to  the  life  by  our  Saviour 
himself,  in  the  beautiful  parable  of  the  Pharisee  and  publican.  Luke 
xviii,  9-14.  These  men  went  up  into  the  temple  to  pray :  the  latter, 
the  subject  of  deep  feeling,  laboring  under  intense  emotion,  his  heart 
broken  under  a  sense  of  sin,  striving  to  repent,  so  humbled  that  his 
heavy  eye  cannot  rise  to  heaven.  In  this  agony  of  soul  he  smites  his 
breast,  and  groans  forth,  "  God  be  merciful  to  me  a  sinner !"  His 
heart  rests  upon  an  atonement,  his  hope  fixes  on  mercy.  His  faith 
is  engaged  with  God.  Heaven  saw,  and  heard;  and  the  publican, 
degraded  as  he  was  in  the  eyes  of  man,  went  to  his  house  in  the 
favor  of  God.  Here  is  a  vivid  picture  of  what  Old-Testament  reli- 
gion was  intended  to  be.  The  law  and  the  prophets,  fairly  read,  fully 
acted  upon,  would  have  led  men  to  the  house  of  Jehovah  under  this 


492  THE  HEBREW  PEOPLE. 

deep  sense  of  the  evil  of  sin,  would  have  gtiided  their  hearts  to  the 
throne  of  grace,  would  have  given  them  mercy.  This  was  the  way 
which  David  and  other  Old-Testament  saints  trod.  This  was  what 
God  intended  the  revelations  of  his  truth  to  produce  in  the  Jewish 
mind ;  and  the  prospect  is  glorious :  here  is  guilty  man  blessed  and 
saved  by  the  mercy  of  God. 

But  there  is  another  figure  in  this  picture.  He  stands  erect.  He 
displays  no  emotion,  or,  if  he  does,  it  is  that  of  a  haughty  thankful- 
ness that  he  is  so  unlike  his  praying  companion.  For  himself  he 
forgets  to  pray ;  his  time  is  fully  occupied  in  recounting  what  he  re- 
gards as  his  good  deeds.  He  fasts,  he  prays,  he  gives  tithe,  he  is 
saved  from  outward  and  abominable  vice;  and  in  this  he  trusted. 
In  his  whole  character  there  is  not  one  single  element  of  conformity 
to  Divine  truth.  There  is  no  humiliation,  no  confession,  no  reliance 
on  atonement,  no  looking  for  mercy;  in  a  word,  no  recognition  of 
God's  manner  of  saving  men;  but,  on  the  contrary,  the  perverse 
mind,  towering  in  all  his  pride,  dares  affront  God  with  the  aspirations 
of  his  vanity,  the  ebullitions  of  his  conceit.  He  went  down  to  his 
house  admired  by  an  applauding  crowd ;  but  the  favor  of  Heaven 
rested  not  upon  his  head,  no  realized  mercy  gladdened  his  heart; 
full  of  self  and  sin,  he  remained  the  same. 

Yet  this  man  was  the  heau  ideal  of  Jewish  religion  in  the  day  of 
Christ.  He  was  a  model  specimen  of  piety,  he  was  orthodox,  he  held 
the  truth ;  but  he  shows  how  fearfully  it  had  been  made  of  none  effect : 
while,  on  the  other  hand,  if  real  religion  existed  at  all,  it  was  found 
in  a  publican.  And  when  thus  seen,  in  the  estimation  of  the  Jews 
at  that  time,  this  sterling  spiritual  religion  was  regarded  as  a  de- 
spised and  contemptible  thing,  even  as  a  publican. 

Need  we  wonder,  then,  at  the  persecution  of  Christ,  and  the  rejec- 
tion of  his  gospel  ?  These,  and  all  the  fearful  ruin  which  soon  after 
fell  upon  the  Jewish  people,  were  the  necessary  and  natural  results 
of  that  unfaithfulness  which  has  been  described ;  of  that  fatal  aban- 
donment of  spiritual  religion  which  has  been  shown  to  have  prevailed. 


THE  HEBREW  PEOPLE.  493 

CHAPTER  Xni. 

THE  GENIUS  OF  THE  DISPENSATION. 

The  Mosaic  Economy  a  new  Dispensation,  wHcli  exhibits,  I.  A  unique  Development  op 
Divine  Goveenment — The  Election  of  a  Family  to  distinguished  civU  and  religious  Pri- 
vileges— The  continued  Application  of  Divine  Interposition,  adapted  to  their  varying  Cir- 
cumstances— And  the  providential  Arrangements  of  the  World  made  with  Eeference  to 
their  Interest  and  Destiny.  H.  A  remedial  Agency,  which  afforded  an  Authentication 
of  revealed  Truth — Removed  dangerous  Error — Perpetuated  the  Divine  Will  in  written 
Oracles — Gave  typical  Illustrations  of  the  Messiah's  Kingdom — And  dispensed  the  Light 
and  Influence  of  Prophecy.  HI.  A  Means  of  effectuating  the  peomised  Redemp- 
tion— It  supplied  all  the  essential  Elements  of  Knowledge  necessary  to  identify  the  Mes- 
siah at  his  Coming,  and  to  exhibit  the  true  Character  of  his  Mission — And  maintained 
and  illustrated  the  Doctrine  of  Atonement — Yet  it  did  not  produce  the  intended  Results 
to  the  Hebrews — But  was,  nevertheless,  in  their  Excision,  made  an  efficient  Means  of 
accomplishing  the  great  Work  of  Redemption. 

The  dealings  of  God  with  the  Hebrew  people  constitute  a  new  chap- 
ter in  the  Divine  administration.  Man  had  previously  heard  much 
of  the  wonderful  operations  of  the  Ahnighty ;  had  seen  manifold 
proofs  of  his  greatness,  goodness,  justice,  and  mercy.  The  world 
had  witnessed  much  Divine  interposition :  when  universal  wicked- 
ness prevailed,  the  deluge  asserted  the  power  and  justice  of  God ; 
and  the  preservation  of  the  house  of  Noah  attested  his  goodness  and 
mercy.  When  the  people  rebeUiously  determined  to  remain  one 
undivided  community,  the  confusion  of  tongues  enforced  the  Divine 
will,  and  scattered  them  over  the  face  of  the  earth.  When  the  in- 
habitants of  a  particular  district  had  sinned  beyond  the  hope  of  re- 
pentance, they  were  destroyed  by  fire  from  heaven,  and  righteous 
Lot  was  saved  from  this  fearful  ruin.  The  government  of  God  had 
been  maintained  from  the  beginning,  and  revealed  truth  and  spiritual 
influence  had  been  imparted,  suitable  to  the  circumstances  of  man- 
kind, and  calculated  to  meet  the  wants  of  his  exalted,  but  fallen 
nature,  and  to  lead  him  to  a  glorious  destiny.  But  in  all  the  Divine 
administration  of  this  period,  every  branch  of  the  human  family  held 
the  same  relation  to  God :  subject  to  the  same  law,  favored  with  the 
same  privilege ;  obedience  to  Divine  truth  secured  favor,  and  trans- 
gression met  deserved  punishment. 

In  the  vocation  of  Abraham,  and  the  election  of  the  seed  of  Israel, 
we  behold  the  introduction  of  a  new  economy,  which,  in  its  operation, 
exhibited  a  unique  development  of  Divine  government,  an  important 
range  of  remedial  agency  adapted  to  the  recovery  and  elevation  of 
human  nature,  and  an  essential  means  of  effectuating  the  great  pur- 
poses of  redemption.    A  brief  review  of  these  particulars  will  form 


4d4  THE  HEBREW  PEOPLE. 

an  appropriate  conclusion  to  our  investigation  of  the  history  and  re- 
ligion of  the  Hebrew  people,  and  show,  under  different  aspects,  the 
genius  of  their  dispensation. 

I.  We  regard  the  history  and  religion  of  the  Hebrews  as  present- 
ing a  unique  development  of  Divine  government. 

The  distinguishing  feature  of  this  new  economy  is  the  election  of 
one  individual  and  his  descendants,  from  generation  to  generation, 
to  stand  in  a  special  covenant  relation  to  Jehovah.  By  virtue  of 
this  election,  this  family  was  expanded  into  a  nation,  which,  under  the 
immediate  protection  of  God,  rose  to  distinguished  power  and  glory, 
was  preserved  for  centuries  amid  a  thousand  dangers,  and,  although 
punished  by  Heaven  for  their  sin,  and  led  into  captivity  among 
the  Heathen,  is  seen  to  have  been  sustained,  restored,  preserved,  and 
delivered,  until  the  great  pm^poses  of  grace  were  carried  into 
effect. 

In  this  heavenly  poHcy  we  see  a  remarkable  adaptation  of  the 
"Ways  of  God  to  the  circumstances  of  man.  Natural  generation  be- 
comes a  title  to  elevated  temporal  advancement,  and  distinguished 
religious  privilege.  All  the  family  relationship  of  mankind  is  incor- 
porated into  the  Divine  plan,  and  every  pecuHarity  of  humanity  is 
thus  invested  with  importance,  and  rendered  subsidiary  to  the  Divine 
purpose.  Not  only  was  this  the  case  in  a  national  and  general  man- 
ner ;  it  extended  through  all  the  ramifications  of  the  system.  The  sins 
of  the  fathers  were  visited  upon  the  children ;  mercy,  special  in  its 
power  and  blessing,  was  imparted  to  the  seed  of  the  righteous ;  and 
through  successive  ages  the  lineal  descent  of  Him  who  was  to  be  bom 
the  world's  Redeemer  was  clearly  pointed  out  by  the  finger  of  pro- 
phecy. But  while  this  system  thus  laid  hold  of  human  relationship, 
and  made  it  the  appointed  means  of  covenant  blessing,  it  was  limited 
in  its  range,  and  confined  to  the  seed  of  Jacob.  The  Divine  govern- 
ment of  the  world  was  thus  presented  to  human  observation  under  a 
new  aspect :  here  is  the  whole  family  of  mankind  amenable  to  Divine 
law,  partaking  of  the  Divine  goodness,  subjects  of  Divine  govern- 
ment ;  and  yet,  within  this  general  display  of  the  sovereignty  of  God, 
we  see  a  smaU  portion  of  earth  upon  which  the  power  and  grace  of 
Heaven  are  shed  in  such  glorious  measure,  that  it  is  lighted  up  with 
resplendent  beauty,  amid  the  otherwise  unvarying  dimness  of  uni- 
versal twilight.  Here  men  live  and  move,  the  subjects  of  Divine 
knowledge,  and  spiritual  influence,  to  which  the  wide  world  of  hu- 
manity beside  was  a  stranger.  The  prospect  is  unique.  Nor  was 
this  strange  distinction  created  by  the  fidelity  of  the  favored  people, 
or  the  wickedness  of  the  others ;  it  arose  immediately  out  of  an  act 
of  Divine  sovereignty.  Rom.  ix,  11-16.    It  pleased  God  thus  to  take 


THE  HEBREW  PEOPLE.  495 

a  people  out  of  the  common  level  of  human  privilege,  and  to  raise 
them  into  an  intimate  covenant  union  with  himself 

But  the  introduction  of  a  part  of  mankind  into  this  peculiar  rela- 
tion, and  the  limitation  of  its  benefits  to  the  seed  of  Jacob,  not  only 
exhibit  a  remarkable  exception  to  the  ordinary  operations  of  Divine 
government ;  the  nature  and  extent  of  the  blessings  thus  imparted 
are  equally  striking.  These  pertained,  in  the  first  instance,  to  tem- 
poral elevation  and  happiness.  A  special  part  of  the  sacred  charter 
guaranteed  to  this  people  the  abiding  presence  of  Jehovah  with  them 
as  their  King,  and  the  consequent  exercise  of  all  the  infinite  attri- 
butes of  Deity  on  their  behalf  It  should  not  be  forgotten,  that  this 
revelation  of  God  did  not  remove  or  supersede  any  of  the  privileges 
which  Israel  enjoyed  in  common  with  the  rest  of  mankind.  All  that 
man  had  learned  of  providence,  all  that  he  had  been  taught  of  con- 
fidence in  God,  the  elect  people  still  retained  in  common  with  others ; 
but,  beyond  all  this,  they  had  God  brought  very  nigh  unto  them. 
He  multiplied  their  numbers,  increased  their  wealth,  confounded 
their  enemies,  taught  them  wisdom.  In  their  national  councils  they 
had  access  to  Infinite  Prescience ;  over  the  national  weal  the  segis 
of  Almighty  Power  was  securely  held ;  the  "eternal  God"  was  their 
refuge.  Nor  was  this  glorious  extent  of  blessing  lost  in  its  national 
generality.  It  followed  them  in  all  the  requirements  of  mind  and 
body :  every  family  and  personal  want  was  embraced  within  the 
range  of  the  covenant,  and  the  resources  of  Heaven  thus  brought 
within  the  reach  of  Israel.  The  result  of  all  these  blessings  was, 
to  make  this  place  the  garden  of  the  Lord.  Every  element  of  na- 
tional greatness,  all  the  means  of  producing  public  wealth,  every 
source  of  individual  and  general  happiness,  were  here  fostered  by 
heavenly  influence ;  covenant  privilege  gave  unearthly  life  and  energy 
to  all.  Skepticism  may  wrangle  and  blaspheme,  and  the  carnal  phi- 
losopher may  close  his  eyes  to  the  light  of  truth,  and  steel  his  heart 
against  the  weight  of  evidence;  but  imperishable  monuments  yet 
remain  of  the  validity  of  God's  ancient  covenant. 

But  as  the  Divine  government  never  contemplates  man  as  entirely 
limited  to  earth,  but  always  recognizes  the  spiritual  nature  and  im- 
mortal destiny  of  his  soul,  so  this  covenant,  although  it  shed  religious 
light  and  hope  over  the  wide  range  of  temporal  want  and  blessing, 
did  more ;  it  revealed  Jehovah  as  their  God.  Here,  as  in  the  former 
case,  all  the  truth  that  had  been  previously  revealed  was  retained. 
All  that  had  contributed  to  form  the  piety  of  Abel,  the  holy  life  of 
Enoch,  the  righteousness  of  Noah,  the  faith  of  Abraham,  was  in- 
cluded in  the  religion  of  the  Hebrews.  But  while  Moses  recognized 
and  re-asserted  all  this,  he  was  made  the  instrment  of  communi- 


496  THE  HEBREW  PEOPLE. 

eating  an  immense  amount  of  additional  information.  It  is,  however, 
a  memorable  fact,  and  one  which  bears  important  evidence  of  the 
existence  of  a  rich  amount  of  revealed  truth  dming  the  patriarchal 
age,  that  the  Mosaic  laws  were  most  distinguished  for  the  impressive 
manner  in  which  they  were  communicated,  and  the  Divine  authen- 
tication thereby  afforded,  not  only  to  new  revelations,  but  equally  so 
to  those  which  had  been  previously  known.  However  startling 
the  statement  may  appear,  it  is  nevertheless  true,  that  the  terrible 
scenes  of  Sinai  were  designed  more  to  authenticate  than  reveal  truth. 
When,  therefore,  we  regard  these  events  as  a  part  of  the  Divine  ad- 
ministration, we  are  inevitably  led  to  the  conclusion  that  the  delin- 
quencies of  the  preceding  age  did  not  arise  from  the  absence  of 
religious  light,  but  rather  from  unbelief  and  neglect.  It  pleased 
God,  therefore,  to  make  the  religious  revelations  of  this  new  economy 
remarkable  for  the  overwhelming  weight  of  evidence,  and  the  unques- 
tionable Divine  authority,  by  which  they  were  invested.  And  how 
full  of  sublimity  and  glory  were  these  manifestations  of  God  !  Mi- 
racle surrounded  the  daily  path  of  the  people,  and  supplied  their 
daily  food ;  supernatural  appearances  and  powers  were  always  visible 
in  the  camp.  But,  towering  high  in  sublimity  above  all  these,  were 
the  glorious  displays  of  majesty  which  attested  the  Divine  authority 
of  the  law.  Even  Moses  feared :  the  granite  masses  of  Sinai  and 
Horeb  trembled  to  their  centre.  Sacred  song  in  after  ages  cele- 
brated the  unequaled  effect  of  these  Divine  operations,  and  called 
them  to  mind  as  everlasting  proofs  of  the  heavenly  origin  of  the 
Hebrew  covenant.  But  this  glorious  attestation  was  given  to  living 
verities.  Here  God  reigned,  his  law  was  promulged,  and  spread  its 
claims  not  only  over  every  part  of  external  conduct,  but  reached  every 
faculty  of  the  mind,  and  every  affection  of  the  heart.  Here  God  was 
worshiped  in  a  manner  which  aptly  symbolized  all  the  great  truths 
of  redemption,  and  shed  spiritual  light  upon  the  religious  condition 
of  man.  Here  God  was  known,  his  attributes  declared,  his  true 
character  exhibited,  and  all  Israel  incited  to  obtain,  through  obedi- 
ence to  the  moral  law,  a  conformity  to  the  moral  image  of  their 
Maker.  Removed  as  we  are  from  this  people  by  great  difference  of 
language,  manners,  and  age,  we  look  back  from  a  distance  of  thirty- 
four  centuries  upon  this  national  election,  and  stand  amazed  at  the 
actual  operation  of  the  glorious  theocracy ;  exhibiting,  as  it  does,  a 
peculiar  manifestation  of  the  Divine  government,  which,  even  now, 
is  replete  with  wonder,  as  its  true  nature  is  understood,  and  unfolds 
new  reasons  for  astonishment,  as  we  pursue  our  researches  into  its 
spirit  and  character. 
But  in  order  to  our  having  a  complete  view  of  the  subject,  we 


THE  HEBREW  PEOPLE.  497 

must  not  consider  this  election  and  theocratic  government  as  exist- 
ing merely  in  the  Divine  intention,  or  even  as  carried  into  eflfect  in 
any  given  period  of  Hebrew  history.  It  is  further  necessary  that 
we  consider  the  numerous  changes  effected  in  this  institution,  in 
accommodation  to  the  unfaithfulness  and  obstinacy  of  the  people; 
and  also  the  effects  which  it  occasioned  in  the  general  government 
of  the  world.  With  respect  to  the  first  particular,  the  case  is  most 
astonishing,  as  exhibiting  great  displays  of  goodness,  long-suffering, 
and  mercy,  in  combination  with  infinite  wisdom  and  power.  No 
sooner  had  the  purpose  of  God  been  fully  brought  into  operation  by 
the  completion  of  the  covenant,  than  the  unbelief  of  Israel  protracted 
the  sojom'ii  in  the  wilderness  from  a  year  and  a  half  to  forty  years. 
When  the  supineness  of  the  people  prevented  their  taking  perfect 
possession  of  the  promised  land,  their  limited  occupation  of  it  was 
divinely  defended.  As  their  rehgious  unfaithfulness  rendered  them 
liable  to  repeated  aggressions,  God  raised  up  extraordinary  deli- 
verers to  judge  and  save  them.  When  it  had  become  fully  apparent 
that,  notwithstanding  a  rich  amount  of  Divine  influence,  applied 
under  the  most  favorable  circumstances,  their  unfaithfulness  was 
such  that  the  power  of  their  religion  was  insufficient  to  maintain 
their  national  unity,  they  were  allowed  to  establish  a  monarchy.  The 
sovereign  having  used  all  his  influence  and  power  to  promote  licen- 
tiousness of  manners,  and  the  introduction  of  idolatry,  the  nation 
was  divided  by  Divine  appointment  into  two  independent  kingdoms. 
At  length,  when  these  and  other  causes  had  consummated  the  ini- 
quity of  Israel,  they  were  successively  destroyed,  and  carried  into 
captivity.  Yet,  in  the  midst  of  national  ruin,  the  identity  of  the 
Hebrew  people  was  maintained,  and  a  remnant  restored  and  pre- 
served, until,  having  completed  their  sin  by  their  constant  and  ob- 
stinate rejection  of  the  Messiah,  the  covenant  was  annulled,  and  the 
Hebrews  driven  from  the  land  of  their  fathers.  But  in  all  this 
conflict  between  carnal  unbelief  on  the  one  hand,  and  Divine  interpo- 
sition on  the  other,  it  is  evident,  that,  from  the  first,  the  government 
which  was  intended  to  be  a  pure  theocracy  became  more  and  more 
worldly  in  its  character.  Every  change  in  polity,  the  various  and 
successive  alternations  in  administration,  were  so  many  aggressions 
upon  the  immediate  and  direct  government  of  God,  by  the  unfaith- 
fulness of  his  elect.  Thus  we  see  the  glorious  theocracy  invaded 
and  corrupted,  while  the  people  who  were  destined  to  have  Jehovah 
for  their  King,  and  all  their  national  interests  sustained  and  sur- 
rounded by  his  glorious  and  infinite  attributes,  are  found  gradually 
descending  to  the  ordinary  level  of  a  minor  state,  relying  for  direction 
and  defense  only  upon  human  wisdom  and  valor ;  until,  under  the 

32 


498  THE  HEBREW  PEOPLE. 

malediction  of  Heaven,  they  were  deprived  of  national  existence,  and 
scattered  over  the  face  of  the  earth  as  homeless  outcasts. 

Another  important  subject  is  presented  to  our  consideration,  in 
the  eflfects  which  were  produced  upon  the  general  government  of  the 
world  by  the  national  election  of  the  Hebrews.  It  is  impossible  that 
a  people  could  be  made  to  enjoy  such  special  and  elevated  privileges 
without  creating  a  necessity  for  some  peculiar  manifestations  to  the 
surrounding  nations  of  the  actual  existence  and  resistless  operations 
of  the  Divine  government.  Intimations  of  this  abound  in  Holy 
Scripture.  When  the  several  branches  of  the  postdiluvian  popula- 
tion were,  by  the  confusion  of  tongues,  dispersed  abroad  over  the 
earth,  their  location  was  appointed,  and  the  bounds  of  their  respective 
territories  fixed,  with  special  reference  to  the  future  inheritance  of 
Israel.  Deut.  xxxii,  8.  The  situation  of  the  elect  nation  was  a  first 
principle  in  the  whole  of  this  providential  arrangement.  And 
throughout  their  future  history  Egypt  and  Syria,  Ethiopia  and  Ba- 
bylon, Assyria  and  Edom,  and  other  surrounding  kingdoms,  were 
elevated  or  depressed,  were  crowned  with  victory  or  covered  with 
defeat,  generally  according  to  their  bearing  toward  Israel,  or  the  pe- 
culiar circumstances  and  condition  of  the  chosen  nation.  More 
than  this,  the  secret  of  the  Lord  was  with  his  people.  Some  inti- 
mation of  the  plagues  of  Egypt  was  revealed  to  Abraham.  The 
requiem  of  Nineveh  was  sung  by  Hebrew  bards,  while  she  was  mis- 
tress of  Asia.  The  doom  of  Babylon  was  asserted  by  the  sacred 
seer  before  the  name  of  Nebuchadnezzar  was  known  among  men. 
The  warlike  exploits  of  Cyrus  and  the  martial  career  of  Alexander 
were  not  only  known  to  Hebrew  prophets,  but  their  principal  actions 
graphically  described  ages  before  these  men  were  born.  The  uni- 
versal ascendency  of  Rome  was  published  to  Israel  during  the 
captivity.  These  are  not  merely  mentioned  as  interesting  facts ;  as 
such  they  deserve  very  serious  attention ;  but  reference  is  now  made 
to  them  as  proofs  that  Israel  was  the  centre-point  of  God's  provi- 
dential government  of  the  world,  the  key- stone  in  the  great  arch  of 
ancient  nations.  How  gloriously  does  this  exhibit  the  Divine  char- 
acter !  How  infinite  in  perfections  must  He  be,  who  could  so  ex- 
actly adjust  the  political  mechanism  of  the  world,  that  while 
governing  all  kingdoms  in  wisdom,  truth,  and  equity.  He  could  make 
the  most  prominent  events  in  the  history  of  every  nation  subserve 
the  interests  of  his  own  peculiar  people !  Men  may  scoff  at  Jewish 
superstition,  and  magnify  the  refinement  of  Athens,  the  valor  of 
Sparta,  the  splendor  of  Rome ;  but  he  knows  nothing  either  of  God 
or  of  the  history  of  his  race,  who  does  not  carefully  study  the  Divine 
administration  of  the  world,  in  special  relation  to  the  Hebrew  nation. 

32* 


THE  HEBREW  PEOPLE.  499' 

II.  It  is  further  proposed  to  regard  the  Mosaic  dispensation  as 
one  important  range  of  remedial  agency  adapted  to  the  recovery 
and  elevation  of  human  nature. 

Whatever  other  important  purposes  this  religious  economy  might 
have  been  intended  to  subserve,  it  was  certainly  meant  to  raise  the 
elect  people,  not  only  to  political  greatness  as  a  nation,  but  to  moral 
and  religious  eminence  as  individuals.  It  was  unquestionably 
adapted  to  promote  this  result,  as  will  appear  from  a  few  brief  ob- 
servations. 

The  Mosaic  economy  aiTorded  a  clear  and  explicit  authentication 
to  Divine  truth.  In  patriarchal  times,  the  great  doctrines  of  reli- 
gion were  handed  do"wn  traditionally,  by  viva  voce  communications  ; 
and  it  is  notorious  that,  at  the  time  of  the  exodus,  the  most  import- 
ant elements  of  primitive  faith  had  either  faded  away  from  the 
minds  of  men,  or  had  been  greatly  corrupted  by  human  speculations  : 
both  these  circumstances  rendered  an  authoritative  authentication 
of  truth  of  the  greatest  importance  to  the  religious  interests  of  man- 
kind. This  the  Hebrew  dispensation  abundantly  supplied.  The 
revelations  of  Divine  truth  to  the  Hebrews  were  directly  attested  by 
every  kind  of  evidence  which  the  nature  of  the  case  admitted,  and 
that  to  the  utmost  possible  extent.  An  infinite  range  of  miracle  and 
prophecy  pervaded  the  whole  system,  and  stamped  on  it  imperisha- 
ble evidence  of  its  Divine  validity.  The  Hebrews  knew,  therefore, 
throughout  their  whole  history,  that  the  oracles  which  they  had  re- 
ceived were  "of  God." 

But  this  divinely  authenticated  truth  not  only  exhibited  a  pure 
faith  to  the  Hebrew  mind ;  it  also  swept  away  an  immense  accumu- 
lation of  error.  Doubts  had  arisen  almost  everywhere  as  to  the 
doctrine  of  the  Divine  unity,  and  polytheism  generally  prevailed. 
The  foundation  of  all  sound  morals  had  been  sapped,  and  many  of 
the  foulest  crimes  were  commonly  perpetrated  under  the  sanction  of 
religion.  Worship  had  been  so  fatally  perverted,  that  it  had  gener- 
ally sunk  into  folly  or  sin.  While  the  world  lay  in  these  circum- 
stances, the  light  of  revelation  was  shed  upon  the  Hebrew  people : 
God  revealed  himself  unto  them  as  "  One  Lord :"  His  unity  and 
glorious  perfections  were  fully  declared.  The  mists  of  error  were 
removed  from  the  science  of  morals,  and  a  pure  code  of  law  commu- 
nicated immediately  from  Jehovah.  Worship  was  rescued  from 
impurity  and  unmeaning  superstition,  and  made  a  way  of  access 
unto  God.  In  every  aspect,  the  faith  of  the  Hebrew  is  seen  purged 
from  the  numerous  evils  which  the  energy  of  the  spirit  of  error  had 
introduced  among  mankind,  and  imbued  with  pure  and  perfect  truth 
from  the  fountain-head. 


500  THE  HEBREW  PEOPLE. 

Another  important  element  of  the  Mosaic  economy  -was  the  com- 
munication of  Divine  revelation  in  a  written  form.  Truth  had  been 
previously  revealed,  but  had  been  fearfully  corrupted  in  the  course  of 
its  transmission :  now  the  will  of  God  is  placed  in  permanent  cha- 
racters before  the  mind  of  man.  It  does  not  pass  to  any  person 
through  the  memory  and  language  of  another ;  it  stands  in  no  danger 
of  being  alloyed  by  human  infirmity  of  judgment,  or  exuberance  of 
imagination.  This  gem  of  heavenly  verity,  insoluble  in  earthly 
error,  remained,  throughout  successive  ages,  an  unfailing  witness 
for  God,  a  clear  and  constant  testimony  for  the  truth.  It  might 
be  neglected  or  undervalued;  yet  it  remained  an  imdying  ej^i- 
bition  of  the  mind  of  the  eternal  Jehovah.  We  need  not  won- 
der that  the  inspired  apostle  should  regard  the  possession  of  the 
sacred  oracles  as  the  principal  glory  of  the  elect  people.  Rom. 
iii,  2. 

We  place  in  the  same  category,  and  reckon  among  the  remedial 
agencies  which  adapted  this  dispensation  to  the  recovery  and  eleva- 
tion of  mankind,  its  typical  character. 

Much  learned  labor  has  been  expended  on  the  question,  whether  the 
Hebrews  possessed  any  distinct  perception  of  this  peculiar  signifi- 
cancy  of  the  sacred  things  and  institutions  of  their  economy ;  and 
an  opinion  has  already  been  expressed  upon  the  subject  in  its  gen- 
eral aspect.  There  is,  however,  one  preliminary  inquiry,  which  has 
been  either  wholly  overlooked  or  generally  neglected ;  namely.  By 
what  means,  or  through  what  mental  process,  was  this  typical  cha- 
racter discoverable,  if  it  was  or  could  be  apprehended  ?  A  type  has 
been  defined  "  as  something  present,  which  is  prepared  and  designed 
by  God  to  adumbrate  some  future  object." — Home's  Introduction. 
And  it  evidently  appears,  from  comparing  the  history  and  economy 
of  Moses  with  the  whole  of  the  New  Testament,  that  the  ritual  law 
was  typical  of  the  Messiah  and  of  gospel  blessings.  This  point  has 
been  clearly  established  by  the  great  apostle  of  the  Gentiles,  in  his 
Epistle  to  the  Hebrews.  (Home's  Introduction.)  Without  the  testi- 
mony of  St.  Paul,  the  comparison  alluded  to  would  be  suflScient  to 
convince  any  intelligent  and  candid  mind  of  the  typical  character 
of  the  ritual  law;  but  the  comparison  is  necessary.  An  inves- 
tigation into  the  law,  apart  from  gospel  communications,  would 
not  be  sufiicient  to  establish  this  point.  How,  then,  could  intel- 
lectual eflfort,  or  laboring  criticism,  make  the  discovery  before 
the  gospel  was  announced?  Certainly,  not  at  all.  But  does  it 
follow  from  hence,  that  therefore  this  truth  could  not  be  known 
to  the  Old-Testament  Jews?  The  conclusion  is  absurd.  There 
are,  at  the  present  time,  gospel  verities  which  cannot  be  ascer- 


THE  HEBKEW  PEOPLE,  501 

tained  by  human  reason.  The  whole  range  of  experimental  religion, 
all  its  hopes  and  fears,  the  blessedness  of  Divine  Love,  the  bhss- 
ful  enjoyment  of  spiritual  communion  with  God,  are  all  a  terra 
incognita  to  the  carnal  intellect  of  the  most  profound  mind.  And 
for  this  reason,  intellectual  research  is  not  the  appointed  means 
of  realizing  these  sublime  privileges:  it  is  the  office  of  faith. 
Faith  enabled  the  pious  Hebrew  to  pass  beyond  the  outward  mean- 
ing of  the  ritual  law,  and,  realizing  the  antitype  in  its  figurative 
precursor,  to  enter  into  the  design  of  God  in  the  economy  of  re- 
demption, and  to  experience  the  power  of  grace.  Thus  Abraham 
saw  the  day  of  Christ ;  and  thus  the  faithful  sons  of  Abraham  ap- 
prehended a  spiritual  import  in  external  symbols,  and  saw  in  ritual 
services  a  sublime  and  glorious  compass  of  instruction  and  blessing, 
which  the  utmost  researches  of  the  carnal  and  unbelieving  could 
never  discover. 

The  communications  of  the  holy  prophets  afforded  the  Hebrews  a 
further  means  of  religious  improvement.  These  inspired  teachers 
were  not  merely  accredited  to  kings,  and  instructed  to  reveal  im- 
portant information  touching  the  destinies  of  kingdoms,  or  to  utter 
predictions  respecting  future  events ;  their  more  ordinary  duty  was 
to  unfold  religious  truth,  and  to  guide  the  people  to  a  sincere  and 
spiritual  obedience  to  the  law.  This  was  the  chief  aim  in  their  fre- 
quent exhibitions  of  the  Messiah ;  whose  certain  appearance  was 
distinctly  declared,  his  Divine  nature  plainly  asserted,  and  his  suffer- 
ings and  death  explicitly  described.  In  connection  with  these  reve- 
lations, the  prophets  gave  the  most  glowing  descriptions  of  the 
spiritual  glories  of  the  last  days,  when  idolatry  should  be  destroyed, 
and  a  reign  of  righteousness,  fraught  with  every  blessing,  and  imbued 
with  heavenly  power,  through  the  manifestations  of  the  Spirit  of 
God,  should  be  estabhshed  over  the  earth.  At  the  same  time,  these 
inspired  teachers  showed  the  fearful  consequences  of  sin,  and  m'ged 
the  people  to  repentance  and  amendment  of  life ;  denounced  a  heart- 
less, formal  attendance  upon  the  sanctuary,  and  labored  to  lead  the 
people  into  a  serious,  spiritual  worship  of  God,  and  obedience  to  his 
will.  The  prophetic  institute  was,  therefore,  exactly  adapted  to 
meet  the  case  of  the  Hebrews.  It  united,  like  the  twilight  of  morn- 
ing, the  shadowy  gloom  of  rites  and  ceremonies  to  the  sunlight  of 
gospel  glory.  By  this  means  the  cold  architecture  of  ecclesiastical 
arrangement  became  instinct  with  life ;  the  dreary  region  of  rites 
was  converted  into  the  garden  of  the  Lord.  Prophecy  thus  afforded 
immense  aid  to  those  who,  living  under  the  Old- Testament  dispen- 
sation, were  desirous  of  ascertaining  their  precise  relation  to  God, 
and  the  nature  and  extent  of  the  purposes  of  his  mercy  to  them- 


502  THE  HEBKEW  PEOPLE. 

selves  and  all  mankind.  To  every  question  rising  in  such  minds, 
it  afforded  a  prompt  and  satisfactory  reply. 

The  dispensation  of  grace  under  wliich  the  Hebrew  people  were 
placed,  in  virtue  of  their  covenant  relation  to  Jehovah,  was,  there- 
fore, designed  and  adapted  to  furnish  them  with  important  means 
of  spiritual  improvement.  It  afforded  a  perfect  authentication  of 
Divine  truth,  and  removed  a  vast  amount  of  serious  and  dangerous 
error  ;  it  gave  a  manifestation  of  Divine  government  calculated  to 
enlarge  the  knowledge  of  men  respecting  the  things  of  God,  and  spe- 
cially adapted  to  inspire  the  Hebrews  with  a  lively  confidence  in 
Jehovah ;  it  imparted  Divine  truth  in  a  permanent  and  intelligible 
form ;  it  presented  them  an  elaborate  system  of  law,  worship,  and 
ritualistic  economy,  which  at  once  shed  a  clear  and  steady  light  upon 
morals,  and  was  adapted  through  faith  to  lead  men  to  a  spiritual 
knowledge  of  the  Divine  will;  it  gave,  besides  all  this,  the  light  of 
prophecy,  as  a  means  of  leading  them  to  just  and  spiritual  views  of 
personal  religion.  Let  these  high  privileges  and  important  means 
be  fairly  estimated,  and  it  will  be  fully  acknowledged  that,  whatever 
subsidiary  or  general  purposes  the  Mosaic  economy  was  intended  to 
serve,  it  was  calculated,  in  an  eminent  degree,  to  raise  the  moral  and 
religious  character  of  the  Hebrews,  and  to  prepare  them  for  a  rich 
experience  of  the  Divine  favor  individually,  and  thus  to  make  them 
as  a  nation  eminently  subserve  the  grand  designs  of  Heaven. 

ni.  The  Hebrew  history  and  religious  dispensation  may  be  also 
regarded  as  the  means  appointed,  in  the  wisdom  of  God,  for  effect- 
ing the  great  purposes  of  redemption. 

Prior  to  the  vocation  of  Abraham,  although  much  religious  light 
and  truth  had  been  communicated  to  mankind,  it  is  not  known  that 
any  information  respecting  the  incarnation  of  the  Saviour,  his  per- 
sonal appearance,  or  meritorious  work,  had  been  given,  beyond  what 
was  obscurely  liinted  in  the  primitive  promise,  which  declared  that 
the  seed  of  the  woman  should  bruise  the  serpent's  head.  Yet,  when 
the  Messiah  appeared,  there  was  among  all  nations  a  general  expec- 
tation of  his  coming,  and  he  was  identified  as  the  promised  Christ  by 
numerous  and  unmistakable  proofs.  He  was  born  both  when  and  where 
the  Messiah  was  predicted  to  appear.  His  mother  was  a  virgin  of 
the  house  of  David,  as  had  been  explicitly  declared  concerning  the 
Saviour.  He  possessed  a  perfect  human  nature,  and,  at  the  same 
time,  claimed  to  be  Divine :  which  remarkable  union  of  nature  in 
the  Messiah  had  been  predicted  to  the  Hebrews.  John  the  Baptist 
preceded  Jesus,  and  announced  him  :  this  was  foretold, — one  in  the 
spirit  and  power  of  Elias  was  to  prepare  the  way  of  the  promised 
Lord.     The  Saviour  was  distinguished  throughout  his  whole  pubhc 


THE  HEBREW  PEOPLE.  503 

life  by  a  continued  series  of  miracles,  all  of  wliich  were  intended  to 
alleviate  human  sorrow,  and  promote  the  happiness  of  man.  It  was 
predicted  that  the  Messiah  should  sustain  the  offices  of  Prophet, 
Priest,  and  King :  all  these  were  assumed  and  exercised  by  Jesus. 
In  short,  all  the  leading  particulars  in  the  sufferings  and  death  of 
the  Saviom',  the  manner  of  his  burial,  his  resurrection  and  ascension, 
the  gift  of  the  Holy  Ghost,  and  the  glorious  progress  of  the  Gospel 
through  the  instrumentality  of  an  agency  which,  in  the  eyes  of  the 
world,  was  mean  and  contemptible, — all  these  had  been  predicted ; 
and  every  incident  and  feature  of  the  life  and  death  of  Christ,  and 
of  the  promulgation  and  spread  of  his  holy  Gospel,  had  been  pre- 
viously announced  in  type,  or  figure,  or  prophecy.  The  serious 
reader,  as  he  ponders  over  these  marvelous  results  of  Divine  pre- 
science and  Divine  power,  may  be  inclined  to  ask,  "  By  what  means 
was  all  this  effected  V  Through  what  wonderfid  instrumentality  was 
all  this  predictive  information  respecting  the  Messiah  communicated; 
all  this  knowledge  of  his  character  and  work  afforded;  all  this 
Divine  authentication  of  his  person  and  mission  provided?"  The 
answer  to  all  these  questions  is,  By  the  Hebrew  dispensation.  It 
was  in  the  history  and  religion  of  this  people  that  the  model  forms 
of  the  Saviour's  character  and  work  were  prepared.  Here  the  em- 
bryo elements  of  Gospel  truth  and  evangelical  righteousness  ger- 
minated, under  the  fostering  influence  of  the  Divine  Spirit.  Here, 
under  all  the  varying  aspects  of  Hebrew  history,  whether  Israel 
iriumphed  in  power,  or  pined  in  captivity,  the  work  and  purpose  of 
God  went  steadily  onward,  until  the  world  was  prepared  for  God's 
Messiah ;  and  here  an  impregnable  fortress  of  truth  was  prepared, 
an  irrefragable  proof  afforded  of  the  Divinity  of  His  claims,  who 
came  as  the  world's  Redeemer. 

But,  further,  the  Mosaic  dispensation  Avas  adapted  to  effect  the 
stupendous  purposes  of  redemption,  by  upholding,  exhibiting,  and 
adumbrating  the  great  doctrine  of  atonement.  The  revelations  of 
Divine  truth  which  were  made  to  the  first  pair,  as  an  immediate 
consequence  of  the  fall,  asserted  this  doctrine,  and  provided,  in  ani- 
mal sacrifice,  a  typical  substitution,  which  was  intended  to  prefi- 
gure Him  who  in  the  fullness  of  time  should  offer  Himself  as  the 
great  and  efficient  sacrifice  for  sin.  The  offering  and  faith  of  Abel, 
crowned  as  they  were  by  the  Divine  "  witness  "  which  he  obtained, 
stand  out  in  the  annals  of  the  ancient  world  as  an  everlasting  proof 
that,  even  in  those  early  times,  remission  of  sin,  through  the  blood- 
shedding  of  a  piacular  victim,  was  not  only  a  doctrine  known  and 
believed,  but  that,  in  its  practical  application,  it  operated  "  tln-ough 
faith,"  which  is  decisive  as  to  its  having  had  reference  to  the  pro- 


504  THE  HEBREW  PEOPLE. 

mised  Redeemer.  "But  how  vras  this  subject  regarded  by  the 
"world  in  general  in  the  time  of  Moses  ?  And  what  were  the  views 
entertained  respecting  it  by  the  most  polished  Heathens  in  the  time 
of  Christ  ?"  The  practice  of  animal  sacrifice  was  maintained,  altars 
everywhere  reeked  with  the  blood  of  victims ;  in  fact,  the  priesthood 
among  every  people  were  mainly  occupied  in  preparing  and  present- 
ing these  bloody  immolations.  Yet  it  is  a  well-estabHshed  fact,  that, 
in  the  days  of  Moses,  the  object  and  nature  of  sacrifice  were  gene- 
rally forgotten,  or  but  partially  and  imperfectly  evinced  in  public 
conduct ;  while,  long  before  the  termination  of  the  Hebrew  polity, 
the  darkness  which  had  gathered  around  this  subject  was  so  great, 
that  the  origin  and  intention  of  animal  sacrifice  were  unknown,  and 
the  most  profound  philosophers  were  found  searching  into  these  mys- 
teries in  vain.  What  would  then  have  been  the  state  of  mankind, 
in  reference  to  this  subject,  if  the  Mosaic  economy  had  never  ex- 
isted? In  all  probability,  the  doctrine  of  atonement  through  the 
blood- shedding  of  a  substituted  victim  would  have  been  entirely 
lost,  and  men  would  have  been  rendered,  to  a  great  extent,  incapable 
of  apprehending  the  true  character  and  effects  of  the  grand  atone- 
ment, when,  in  the  fuUness  of  time,  the  Lamb  of  God  came  to  bear 
away  the  sins  of  the  world.  In  this  respect,  also,  while  in  all  sur- 
rounding nations  sacrifice  had  lost  its  true  character,  and  become 
associated  with  murder  and  uncleanness,  the  Hebrew  economy  pre- 
served it  in  all  its  purity ;  exhibited  its  vicarious  and  propitiating 
efficacy,  in  connection  with  a  pure  and  divinely  appointed  worship ;  and 
thus  maintained  in  the  world  a  permanent  exposition  of  this  Divine 
verity,  a  living  witness  to  the  truth  of  the  evangelical  principle, 
"  Without  shedding  of  blood  is  no  remission"  of  sin.  Here,  there- 
fore, is  another  striking  instance  in  which  the  Hebrew  economy  was 
instrumental  in  effecting  the  grand  purposes  of  redemption. 

Whatever  opinion,  therefore,  the  wisdom  of  this  world  may  form 
of  the  Mosaic  economy, — although  in  the  eyes  of  men  it  may  seem 
puerile  in  many  of  its  requirements,  superstitious  in  some  of  its 
practices,  and  but  adapted  to  a  semi- civilized  state  of  society  in  the 
general  spirit  of  its  legislation, — it  is  nevertheless  an  undoubted 
fact,  that  it  afforded  to  the  world  a  wonderful  and  perfectly  unique 
exhibition  of  Divine  government ;  that  it  gave  to  the  elect  family, 
and  through  them  indirectly  to  surrounding  nations,  an  important 
means  of  mental,  moral,  and  spiritual  advancement ;  and  that  it  di- 
rectly contributed  to  evolve  the  great  process  of  redemption,  and  to 
bring  this  mighty  purpose  of  God  into  full  operation. 

But  it  may  be  objected,  that,  in  its  direct  intention,  this  whole  re- 
ligious economy  failed  to  accomplish  what  appeared  at  least  to  be  a 


THE  HEBREW  PEOPLE.  605 

part  of  the  Divine  pui-pose ;  namely,  the  continued  elevation  of  the 
Jewish  people ;  that,  notwithstanding  the  repeated  intimations  which 
are  fomid  in  Scripture,  of  the  perpetual  kingdom  of  David,  and  of 
the  everlasting  covenant  which  Jehovah  had  confirmed  with  Israel, 
the  house  of  David  has  perished  from  among  men,  and  the  Hebrew 
people  are,  on  account  of  their  wickedness  and  unbelief,  cut  off  from 
covenant  blessing,  and  scattered  under  the  malediction  of  Heaven 
over  the  face  of  the  earth.  To  a  certain  extent  this  allegation  must 
be  admitted ;  yet  it  forms  no  objection  to  the  scope  of  our  argument. 
The  Hebrew  people  did  indeed  prove  disobedient  and  unbelieving, 
and  consequently  their  covenant  relation  to  Jehovah  was  broken. 
But  this  excision  and  its  causes,  instead  of  contravening  the  views 
which  have  been  advanced,  confirm  and  illustrate  them.  They  attest 
the  necessity  of  a  more  efficient  and  glorious  revelation  of  Divine 
grace.  It  is,  indeed,  manifest  that,  notwithstanding  the  copious  re- 
velation of  God's  will  which  the  Mosaic  economy  revealed,  and  the 
glorious  authentication  with  which  it  was  impressed,  it  was  not  fully 
successful  in  respect  of  the  Hebrew  people.  The  theocracy  was 
never  completely  carried  out ;  their  rehgious  system,  in  all  its 
adaptation  to  elevate  and  to  bless  individual  mind,  was  never  brought 
into  general  operation ;  the  spiritual  teaching  of  the  prophets,  and 
the  gracious  influence  of  the  Holy  Spirit  which  accompanied  it, 
were  never  successful  in  the  general  and  spiritual  reformation  of  the 
people.  But  what  does  all  this  prove  ?  Does  it  indicate  that  this 
economy  was  not  Divine,  that  it  was  not  remedial  in  its  character, 
or  that  it  was  not  calculated  to  impart  those  blessings  which  the 
moral  circumstances  of  humanity  required  ?  Nothing  of  the  kind ! 
The  point  proved  is  simply  this, — Human  nature  was  so  deeply 
fallen,  the  heart  of  man  so  wholly  depraved,  that  even  this  interpo- 
sition of  God  was  insufficient  fully  to  meet  his  case.  Did  the  men 
who,  throughout  successive  ages,  had  the  most  ample  opportunities 
of  testing  the  validity  of  the  evidence  upon  which  this  economy  rested 
its  claims  to  a  Divine  origin  and  authority,  admit  or  deny  these 
claims  ?  They  admitted  them  so  fully,  that  they  would  readily  have 
died  in  maintaining  their  truth.  Was  the  scheme  of  doctrine  which 
this  economy  taught  developed  with  sufficient  clearness  to  be  dis- 
tinctly apprehended,  and  sanctioned  by  an  authority  so  explicit  as 
to  command  belief?  The  answer  is  in  the  affirmative;  and  this  is 
shown  by  the  fact,  that,  when  the  Hebrew  people  stood  on  the  thresh- 
old of  national  perdition,  they  were  punctilious  in  their  observance 
of  the  law,  and  orthodox  in  their  belief  of  doctrine.  Where  was, 
then,  the  cause  of  failure  ?  In  the  invincible  opposition  of  the  car- 
nal mind  to  the  spiritual  requirements  of  God.    AU  that  was  outward 


506  THE  HEBREW  PEOPLE. 

"was  received,  everything  relating  to  externals  was  believed ;  but  the 
claims  of  Heaven  to  a  spiritual  service  and  a  devotion  of  the  heart, 
although  successful  in  particular  instances,  were,  even  when  accom- 
panied by  the  glorious  sanctions  of  the  law,  and  the  mighty  influence 
of  the  Spu'it  of  prophecy,  insufficient  to  bring  the  house  of  Israel 
generally  into  submission  to  the  Divine  will. 

This  important  fact  is  not  to  be  overlooked  in  om'  investigation 
of  the  merciful  revelations  of  Jehovah  toward  mankind.  But  for 
this,  the  world  would  never  have  believed  such  an  expenditure  of 
power,  wisdom,  and  mercy  as  is  revealed  in  the  gospel,  to  be  abso-^* 
lutely  necessary  for  the  salvation  of  mankind.  Here,  however,  the 
great  fact  is  evinced.  Everything  short  of  this  had  been  tried.  All 
but  the  sacrificial  offering  of  the  Lamb  of  God,  and  the  advent  of 
the  Holy  Ghost,  had  been  effected.  An  ecclesiastical  order  had 
been  created,  a  professing  church  had  been  formed ;  but  a  spiritually- 
minded  people  had  not  been  gathered.  This  was  reserved  for  the 
gospel. 

It  is,  however,  necessary  to  observe,  that,  in  speaking  of  the  He- 
brew economy  as  having  failed  to  accomplish  all  the  Divine  will,  this 
language  must  be  confined  to  the  fate  of  the  nation  generally,  and  to 
the  personal  condition  of  the  faithless  Hebrews  in  particular,  and 
not  considered  as  at  all  applying  to  the  general  purposes  of  redemp- 
tion. Under  this  aspect  the  wisdom  and  power  of  God  are  more 
clearly  magnified  than  under  any  other  in  their  history. 

Here  we  see  the  seed  of  Abraham  elected  to  be  the  covenant 
people  of  Jehovah,  the  means  and  channel  through  which  universal 
blessing  is  to  be  communicated  to  the  whole  human  race.  And"  yet, 
although  favored  with  the  most  glorious  privileges,  they  are  unfaith- 
ful. But  the  Lord  is  long-suffering :  he  bears  with  them,  adapts  his 
dispensations  of  mercy  to  their  varying  condition,  follows  them  in 
aU  their  devious  course,  spreads  the  range  of  his  interposition  over 
all  the  fluctuations  of  their  national  policy,  all  the  changes  of  their 
power,  all  the  variations  of  their  condition ;  when,  as  the  most  glo- 
rious manifestations  of  Heaven  had  been  resisted,  we  perceive,  in 
the  latter  portion  of  their  history,  the  operations  of  Divine  power 
are  more  seldom  and  less  prominently  marked,  until  at  length  the 
Hebrews  have  to  rely  alone  on  worldly  wisdom  and  power,  and  cease 
to  be  the  recognized  people  of  God. 

But,  although  this  mournful  career  shows  the  gradual  declension 
of  Israel  until  their  ruin  is  consummated,  what  is  the  state  of  the 
case  as  to  the  great  object  for  which  they  were  raised  to  this  distin- , 
guished  position ;  namely,  that  in  them  all  the  families  of  the  earth 
might  be  blessed  ?    Here  was  no  failure,  no  vacillation  of  pm-pose. 


THE  HEBREW  PEOPLE.  507 

Every  inflection  of  the  political  or  religious  condition  of  the  Hebrews 
is  rendered  subservient  to  the  great  cause  of  human  redemption. 
When  David  and  Solomon  reigned  righteously,  a  rich  eflPusion  of 
grace  was  poured  out  upon  Israel,  and  a  large  amount  of  evangelical 
revelation  was  given  for  the  guidance  of  their  faith.  But  this  watch- 
ful care  is  most  conspicuous  in  the  declension  and  various  afflictions 
and  punishments  to  which  this  people  were  subjected.  Every  pre- 
diction of  temporal  evil  was  accompanied  with  a  prophecy  of  the 
Messiah ;  every  chastisement,  with  a  revelation  of  his  coming  glory ; 
all  the  varying  dispensations  which  the  persevering  unbelief  of  the 
Hebrews  called  forth  were  identified  with  new  illustrations  of  gospel 
times;  every  step  which  marked  the  declension  of  that  people 
throughout  successive  centuries  gave  the  world  a  special  hope  of  a 
more  glorious  dispensation  of  grace ;  until,  when  the  excision  took 
place,  and  Jerusalem  was  ruined,  and  the  thunder-storm  of  Divine 
anger  fell  upon  the  devoted  people,  God's  Messiah  had  completed 
his  work  of  mercy,  and  his  kingdom  of  grace  was  proclaimed  to  the 
world.  "  0  the  depth  of  the  riches  both  of  the  wisdom  and  know- 
ledge of  God !"  The  Hebrew  religion  came  from  him ;  the  Hebrew 
history  is  full  of  him. 

We  close  our  investigation  into  these  matters  with  an  overwhelm- 
ing conviction,  that  they  involve  subjects  of  the  deepest  interest  and 
importance ;  and  with  a  hope  that  the  reader  will,  by  an  earnest  and 
prayerful  study  of  the  sacred  volume,  add  to  the  information  which 
our  limited  opportunity  has  permitted  us  to  give. 


APPENDIX. 


Note  1,  page  15. — Circumcision, 

The  appointment  of  the  rite  of  circumcision,  as  a  sign  of  the  covenant  relation  in 
which  the  seed  of  Abraham  stood  to  Jehovah,  holds  an  important  position,  both  as 
an  element  of  patriarchal  religion,  and  a  part  of  the  ceremonial  law.  Yet  doubts 
have  arisen  as  to  the  origin  of  this  practice,  from  the  admitted  fact,  that  other  an- 
cient nations,  besides  the  descendants  of  Isaac  and  Ishmael,  have  been  known  to 
submit  to  the  same  operation.  And  it  has  been  frequently  supposed  that  the  va- 
lidity of  the  rite,  as  a  sign  of  the  Abrahamic  covenant,  would  be  seriously  affected, 
if  it  could  be  shown  that  circumcision  previously  existed. 

As  to  the  historic  fact,  it  mainly  rests  upon  the  antiquity  of  the  practice  in  Egypt. 
Herodotus  (book  ii,  sect.  37,  104)  distinctly  states  that  the  Egyptians  circumcised. 
Diodorus  (book  ii,  ch.  2)  and  Strabo  (book  xvii,  p.  1 140)  unite  in  the  same  testimony. 
Still  the  question  as  to  the  date  of  the  origin  of  circimicision  in  Egypt  returns.  JVC- 
chaelis  ("  Comment.,"  vol.  iii,  cap.  3,  sect.  1)  maintains  that  it  was  practiced  in  Egypt 
at  the  time  of  the  exodus,  and  cites  in  proof  Joshua  v,  9.  But  Poole  and  Patrick, 
from  the  same  text,  draw  a  precisely  opposite  opinion,  and  contend  that  this  text 
proves  the  Egyptians  at  this  time  to  have  been  uncircnmcised.  And  Exodus  vi,  12 
seems  to  favor  the  latter  opinion. 

The  prosecution  of  an  extended  inquiry  into  this  subject  would,  in  all  probability, 
lead  to  these  conclusions  : — 1.  It  by  no  means  appears  certain,  that  a  proof  of  the 
pre-existence  of  circumcision  would  invalidate  the  true  character  of  the  rite,  as  a 
religious  ordinance  among  the  Hebrews.  2.  That  in  this  argument,  as  in  many 
others,  the  most  preposterous  and  extravagant  importance  has  been  given  to  the 
statements  of  Greek  authors,  respecting  the  antiquities  of  Egypt,  as  bearing  upon 
their  connection  with  Scripture  history.  When  it  is  remembered  that  Moses,  who 
lived  four  hundred  years  after  Abraham,  wrote  nearly  a  thousand  years  before 
Herodotus,  the  oldest  of  the  Greek  authors  who  refer  to  the  subject,  the  respective 
importance  of  the  authorities  may  be  easily  estimated.  3.  As  the  Hebrews  circum- 
cised universally,  and  the  Egyptians  regarded  it  as  a  practice  only  obligatory  upon 
\he  priests,  it  is  much  more  probable  that  they  borrowed  it  from  the  Hebrews  or 
Ishmaelites,  than  that  God  should  appoint  as  a  seal  of  the  covenant  to  Abraham,  a 
rite  which  at  the  time  was  a  special  badge  of  a  heathen  priesthood. 

Note  2,  page  19. — Jacob's  Pottage, 

"  This  pottage  was  made  of  lentiles,  as  we  learn  from  the  last  verse  of  this  chapter. 
And  St.  Austin  upon  Psalm  xlvi,  saith  they  were  Egyptian  lentiles ;  which  were  in 
great  esteem,  and  much  commended  by  Athenseus  and  A.  Gellius ;  and  gave  the 
pottage,  it  is  probable,  a  red  tincture.  Some  think  Esau  did  not  know  what  it  was, 
and  therefore  calls  it  only  by  its  color ;  asking  for  that  red,  that  same  red,  as  it  is  in 
the  Hebrew.   '  Therefore  was  his  name  called  Edom.^   This  repeated  eager  desire  of  he 


510  APPENDIX. 

knew  not  what,  for  which  he  sold  his  birthright,  gave  him  the  name  of  Edom, 
which  signifies  '  red.'  Whence  the  city  which  he  built,  and  the  whole  country  his 
posterity  inhabited,  was  called  by  the  same  name." — Patrick. 

Note  3,  page  19. — Esau's  Sale  of  his  Birthright. 

It  seems  impossible  to  assent  to  the  view  of  those  writei's  who  describe  Esau  as 
being  at  this  time  at  the  point  of  death.  Dr.  Adam  Clarke,  for  instance,  observes, 
"  It  appears,  from  the  whole  of  this  transaction,  that  Esau  was  so  completely  ex- 
hausted by  fatigue,  that  he  must  have  perished  had  he  not  obtained  some  immediate 
refreshment."  This  conclusion  is  unwarranted  by  the  circumstances,  and  incredible. 
That  the  eldest  son  of  a  princely  family  should  perish  with  hunger  in  his  father's 
house,  is  absm-d. 

The  fact  appears  rather  to  have  been,  that  Esau,  returning  from  the  chase  faint 
and  hungry,  saw  Jacob  vrilh.  some  food  ah-eady  prepared,  which  appeared  to  him 
particularly  inviting ;  and  having  the  condition  proposed  to  him  on  reply  to  his  re- 
quest for  the  pottage,  he  recklessly  bartered  his  birthright  for  his  immediate  sensual 
gratification.  This  opinion  derives  weight  from  the  words  of  the  Apostle,  who  calls 
Esau  a  "  profane  person,  who  for  one  morsel  of  meat  sold  his  birthi-ight ;"  adding, 
"  Afterward,  when  he  would  have  inherited  the  blessing,  he  was  rejected :  for  he 
found  no  place  of  repentance,  though  he  sought  it  carefuUy  with  tears,''  Hebrews 
xii,  16,  17:  language  which  shows  tliat  his  crime  consisted  in  a  carnal  depreciation 
of  a  position  which  stood  connected  with  both  civil  and  religious  privilege,  under 
the  influence  of  an  impatient  and  sensual  spirit.  If  the  meal  had  been  necessary  to 
save  his  life,  its  attainment  would  not  have  been  thus  spoken  of. 

Note  4,  page  19. — Isaac's  Blessing. 

Vabious  opinions  have  been  propounded  respecting  the  intention  of  Isaac  in  gi^ong 
his  blessing,  the  natmre  of  the  benediction,  and  the  efiect  it  was  expected  to  produce. 
Some  have  supposed  that  the  aged  patriai-ch  now  intended  to  dispose  of  his  property ; 
and  that  as  Jacob,  by  seeming  the  birthi-ight,  had  obtained  a  claim  to  the  greater 
part  of  the  family  wealth,  his  father  purposed  to  invest  Esau  with  an  interest  in  the 
promised  inheritance  of  the  land  of  Canaan.  If,  however,  we  carefully  read  the 
terms  in  which  the  blessing  was  given,  no  express  reference  to  anything  of  this  kind 
is  found.  They  are,  on  the  contrary,  of  the  most  general  and  extensive  applica- 
tion : — Tlie  dew  of  heaven,  or  spiritual  intei-position,  guidance,  and  blessing  from  on 
high.  The  fatness  of  the  earth, — abundant  supplies  of  earthly  good.  Let  the  people 
serve  thee, — worldly  influence,  power,  and  authority.  Be  lord  over  thy  brethren, — die 
greatest  of  the  family,  the  possessor  of  pi-e-eminent  dignity,  the  representative  of  its 
elevation  and  honor.  But  as  we  cannot  ascertain  whether  the  pious  patriarch  in- 
tended to  convey  his  benediction  in  tliese  terms,  or  was  led  beyond  his  pui-pose  by  a 
special  influence  from  heaven,  we  ai'e  unable  to  state  what  was  the  precise  effect  con- 
templated. This  much,  however,  is  evident,  that  if  Isaac  really  puii^osed  to  pro- 
nounce such  a  benediction  on  Esau,  he  either  must  have  been  ignorant  of  the  divine 
oracle  delivered  to  Eebekah,  or  must  have  hoped  to  alter  or  supersede  it. 

Note  5,  page  24. — Lahan's  Teraphim. 

Much  wUd  speculation,  as  well  as  serious  inquiry,  has  been  called  forth  on  the  sub- 
ject of  these  teraphim.  Whatever  doubt  may  exist  as  to  their  origin  and  form,  it  is 
certain  that  they  were  images,  usually  of  a  small  size,  which  were  employed  at  fii'st 
by  those  who  worshiped  the  true  God,  but  were  afterwards  prostituted  to  purposes 


APPENDIX.  511 

of  idolatry  and  superstition.  As  it  will  be  necessary  to  go  more  into  detail  on  the 
subject  in  a  future  note,  it  may  be  sufficient  here  to  suggest  the  inquiry,  whether 
these  patriarchal  teraphim  were  not  some  attempted  copy  of  the  form,  or  of  a  part 
of  the  form,  of  the  paradisiacal  cherubim ;  and,  as  such,  used  for  the  purpose  of 
£Eimily  or  indiyidual  worship,  in  patriarchal  times. 

Note  6,  page  25. — Jacob's  Wreitling. 

Few  important  passages  of  holy  writ  are  so  darkened  by  obscurity  of  language  and 
manner  as  this  account  of  Jacob's  great  struggle.  Some  light  is  cast  upon  the  sub- 
ject by  a  passage  in  one  of  the  later  prophets.  Speaking  of  this  case,  Hosea  says, 
'•By  his  strength  he  had  power  with  God:  yea,  he  had  power  over  the  angel,  and 
prevailed :  he  wept,  and  made  supplication  tmto  him :  he  found  him  in  Bethel,  and 
there  he  spiake  with  us ;  even  the  Lord  God  of  hosts ;  the  Lord  is  his  memorial."' 
Hosea  xii,  3-5.  This  important  text,  although  it  does  not  fully  explain  aU  the  cir- 
cumstances of  this  remarkable  manifestation  and  conflict,  leaves  no  room  for  doubt, 
that  the  struggle  mainly  consisted  in  earnest,  persevering  prayer  to  God- 

XoTE  7,  page  30. — Bondage  of  the  Israelites  in  Egypt. 

SiE  Gaedxee  "Wilkinsox  argues  against  this  application  of  the  Scripture,  on  the 
ground  that  the  Egyptians  did  not  distingtiish  between  the  Jews  and  Syrians,  and 
because  these  bricks  are  expressly  stated  to  have  been  made  for  a  sacred  building  in 
Thebes  in  Upper  Egypt,  whilst  the  scene  of  the  Israelites'  bondage  was  in  Lower 
Egypt.  Yet;  with  all  deference  to  this  great  authority,  as  he  himself  admits  that  the 
parties  represented  were  either  Jews  or  Syrians ;  that  they  are  expressly  declared  to 
be  captives :  that  Thothmes  m.  of  the  eighteenth  dynasty  (who  was  also  called 
Moeris)  then  reigned,  and  during  his  government  the  exodus  took  place, — it  is  fully 
believed  that  the  reader  will  agree  with  ilr.  Osbum,  that  this  remarkable  sculpture 
does  in  all  probability  exhibit  the  rigorous  service  of  the  Hebrews.  This  opinion  is 
farther  confirmed  by  the  fact,  that  we  have  never  heard  of  any  Syrians  having  been 
made  captives  at  this  period :  and  Sir.  G.  Wilkinson  says,  "  It  is  worthy  of  remark, 
that  more  bricks  bearing  the  name  of  Thothmes  HI.,  whom  I  suppose  to  have  been 
king  at  the  time  of  the  exodus,  have  been  discovered,  than  of  any  other  period." — 
Ancient  Egypt,  vol.  ii,  p.  98.  It  is,  farther,  a  very  curiotis  circumstance,  that,  of  the 
ancient  bricks  found  in  Egypt.  "  some  are  made  with,  and  others  without  straw. 
Many  have  chopped  barley  and  wheat  straw :  others  bean-halm  and  stubble :" — facts 
which  strikingly  confirm  the  Mosaic  accotmt,  Exodus  v,  12. —  Wilkinson's  Ancient 
Egypt,  vol  i,  p.  50. 

Note  8,  page  36. — Real  Wonders  toere  wrought  by  the  Magicians. 

The  deliberate  avowal  of  a  belief  that  the  doctrine  of  miracles  was  maintained  in 
Heathen  Egypt,  and  that  the  magicians  actually  wrought  superhiraian  acts,  may  startle 
the  reader,  and  expose  the  author  to  no  little  censure.  But,  however  this  may  be> 
as  his  only  object  is  the  elucidation  of  Scripting  truth,  it  would  be  ctilpable  were  he 
to  shrink  from  the  expression  of  an  honest  opinion,  formed  after  careful  inquiry  and 
deliberate  reflection.  The  remarks  made  in  the  text  on  Exod.  vii,  9,  appear  con- 
cltisive  as  to  the  demand  of  Pharaoh,  and  prove  that  this  cotild  only  have  arisen 
where  real  superhuman  wonders  had  been  seen.  Many  commentators  have  amused 
their  readers  with  speculations  as  to  the  legerdemain  and  jtigglery  of  those  magi- 
cians. But  their  circumstances  should  be  fairly  considered.  There  is  no  reason  for 
believing  that  the  magicians  were  at  all  aware  of  what  Moses  and  Aaron  had  done, 


612  APPENDIX. 

tintil  they  were  called  in  before  Pharaoh,  and  saw  the  serpent  on  the  ground.  They 
•were  specially  sent  for  after  the  miracle  was  wrought,  and  therefore  came  unpre- 
pared. Apart  from  the  admitted  divinity  of  then-  mission,  the  ai-gument  is  clearly 
much  stronger  in  ascribing  jugglery  to  the  Hebrew  prophets  than  to  the  Egjrptian 
magicians.  Others,  refining  upon  the  opinions  to  which  objection  has  been  made, 
tell  us  that  the  magicians  produced  nothing  real,  but  only  exhibited  the  appearance 
of  serpents ;  and  we  are  consequently  expected  to  believe  that  the  rod  of  Moses 
swallowed  those  appearances  !  Well  might  Dr.  Adam  Clarke  exclaim,  "  Nature  has  no 
such  power,  and  art  no  such  influence,  as  to  produce  the  effects  attributed  here,  and 
in  the  succeeding  chapters,  to  the  Egyptian  magicians."  But  as,  notwithstanding 
what  appears  to  be  this  plain  and  obvious  view  of  the  case,  some  persons  may  still 
be  disposed  to  think  that  the  ascription  of  miraculous  powers  to  wicked  men  under 
any  circumstances  is  an  impeachment  of  revealed  truth,  it  may  be  necessary  to  show 
briefly  that  both  the  Old  and  New  Testaments  distinctly  recognize  the  view  which 
■we  have  taken.  In  Deuteronomy  xiii,  1-3,  Moses  says,  "If  there  arise  among  you 
a  prophet,  or  a  di-eamer  of  dreams,  and  giveth  thee  a  sign  or  a  wonder,  and  the  sign 
or  the  wonder  come  to  pass,  whereof  he  spake  unto  thee,  saying.  Let  us  go  after 
other  gods,  which  thou  hast  not  known,  and  let  us  serve  them ;  thou  shalt  not  hearken 
unto  the  words  of  that  prophet,  or  that  dreamer  of  dreams."  Here  the  possibility 
of  wicked  men  working  signs  and  wonders  in  support  of  the  abominations  of  idola- 
try, is  plainly  taught.  And  it  is  worthy  of  observation,  that  the  Hebrew  word 
rendered  "wonder"  in  this  text  is  nBi?3  (mbh-pheth)  the  same  which  is  translated 
"miracle"  in  Exod.  vii,  9,  and  which  is  generally  used  in  the  Old  Testament  to 
denote  the  wonderful  works  which  Moses  by  the  power  of  God  effected  in  Egypt. 
The  term,  therefore,  does  not  refer  to  a  trick,  a  delusion,  but  to  a  miracle.  In  the 
New  Testament,  also,  Christ  forewarned  his  disciples,  that  "  there  shall  arise  false 
Christs,  and  false  prophets,  and  shall  show  great  signs  and  wonders."  Matt. 
xxiv,  24. 

Although  deprecating,  as  sincerely  as  any,  the  unnecessary  ascription  of  mii-acu- 
lous  power,  and  the  superstitious  interpretation  of  Scripture,  we  dare  not  endeavor 
to  make  our  views  more  palatable  by  concealing  what  appears  to  be  the  plain 
sense  of  holy  writ. 

Note  9,  page  38. — These  Wonders  wrought  by  Demon  Agency. 

Having  in  the  preceding  note  given  it  as  our  opinion  that  the  appearances  pro- 
duced by  the  magicians  were  real  wonders,  it  is  necessary  to  state  our  views  of  the 
agency  by  which  these  superhuman  acts  were  produced.  This  becomes  indispensa- 
ble from  the  conflicting  opinions  which  have  been  propounded  on  this  point  also. 
Shuckford,  who  is  very  earnest  in  refuting  those  who  contend  that  the  works  of  the 
magicians  consisted  only  in  deceptive  appearances,  nevertheless  asserted  "  that  the 
Egyptians  had  no  reason  to  think  that  their  incantations  would  produce  serpents,  but 
they  would  try  all  experiments,  in  order  to  judge  further  of  the  matter ;  and,  upon 
their  attempting,  God  was  pleased  to  give  an  unexpected  success  to  their  endeavors, 
in  order  to  serve  and  carry  on  his  ovm  purposes  and  designs  by  it.  For  the  success 
they  had  was  certainly  unexpected." — Connection,  vol.  ii,  p.  542.  That  Pharaoh, 
if  he  had  never  seen  any  superhuman  act,  or  heard  of  such  being  performed,  should, 
in  the  presence  of  a  great  mkacle,  have  sent  for  wise  men  to  attempt  a  similar  pro- 
digy ;  that  they,  never  having  performed  anything  wonderful,'should,  on  an  occasion 
of  such  importance,  in  the  presence  of  the  king,  have  attempted  this  achievement; 
and,  stranger  than  all,  that  God  should  have  given  them  miraculous  power  that  they 
might  the  better  oppose  his  own  commissioned  servants,  appear  altogether  such 


APPENDIX.  513 

improbable  conclusions, — the  latter  supposition  especially,  placing,  as  it  does,  the 
divine  administration  under  the  ban  of  our  Divine  Teacher's  "  house  divided  against 
itself," — that  we  ai"e  compelled  to  seeli  a  more  consistent  mterpretation. 

That  the  conclusion  to  be  placed  before  the  reader  may  be  given  with  the  great- 
est brevity,  it  may  be  stated  that,  in  our  opinion,  the  magicians  elfected  their  super- 
human works  by  demon-agency.  Two  or  three  brief  observations  in  support  of  this 
opinion  shall  suffice.  First. — This  appears,  in  the  absence  of  any  proof  to  the 
contraiy,  to  be  the  reasonable  and  natural  inference.  K  a  man  is  heard  speaking 
Spanish  or  Dutch,  without  further  information  he  would  be  regarded  as  a  Spaniard 
or  a  Dutchman.  If  a  person  should  be  seen  constmcting  a  watch,  it  would  be  in- 
fcn-ed  that  he  was  by  trade  a  watchmaker.  So,  as  we  know  that  the  great  system 
of  idolatry  is  the  master-piece  of  satanic  subtilty  and  power;  that,  in  fact,  the  heathen 
deities  were  devils,  Lev.  xvii,  7 ;  Deut.  xxxii,  1 7 ;  1  Cor.  x,  20,  &c. ; — when  we 
find  superhuman  efforts  put  |prth  in  support  of  this  system,  is  it  not  reasonable  to 
ascribe  this  power  to  demon-agency  ?  In  the  absence,  therefore,  of  dkect  Scriptural 
information  on  the  subject,  this  would  be  the  natnral  and  obvious  interpretation 
of  the  difficulty. 

But  it  is  alleged  that  these  magicians  were  certainly  a  kind  of  conjurors ;  that  it 
is  notorious  they  often  attempted  to  cheat  and  deceive.  Be  it  so :  were  they  on  this 
account  less  suitable  instruments  of  demon-agency'? 

But  the  principal  objection  is  this:  "Mu-acles  have  been  regarded  as  a  great 
proof  of  the  divinity  of  revealed  truth.  Do  we  not,  then,  by  attributing  these  won- 
ders to  demon-influence,  sap  a  great  bulwark  of  Scriptiu'al  evidence  ?"  This  subject 
shall  be  fully  discussed  elsewhere ;  but  here  it  may  be  answei'ed  by  saying,  The 
truth  of  the  Bible  can  never  be  sustained  by  rejecting  its  teaching,  nor  injured  by 
admitting  it.  A  case  is  presented  to  us  in  the  damsel  at  Philippi,  in  which  a  sooth- 
sayer, whose  powers  were  prostituted  for  gain,  was  actually  enabled  to  exercise 
superhuman  ability  by  an  indwelling  demon.  This  is  proved  by  the  foct,  that  when 
the  spirit  was  cast  out,  "her  masters  saw  that  the  hope  of  their  gains  was  gone." 
Acts  xvi,  19.  The  fact,  therefore,  that  diabolical  agency  has  been  exerted  in  this 
manner,  is  a  Scriptm-e  verity.  That  this  was  fully  believed  by  the  Old  Testament 
Church,  may  be  fakly  presumed  from  the  wicked  assertion  of  the  Jews  respecting 
Christ,  saying  that  he  did  "  not  cast  out  devils,  but  by  Beelzebub  the  prince  of  the 
devils."  Matt,  xii,  24.  Again:  we  meet  this  doctrine  in  the  Apocalypse,  where 
we  hear  of  "the  spirits  of  devils  working  mu-acles."  Rev.  xvi,  14.  This  whole 
case  is  stated  with  equal  ability  and  caution  by  Dr.  Cudworth,  who  divides  super- 
natviral  effects  into  two  classes ; — the  one,  which,  "  though  they  could  not  be  done 
by  natural  causes,  might,  notwithstanding,  be  done,  God  permitting  only,  by  the  or- 
dinary and  natural  power  of  other  invisible  created  spirits,  angels,  or  demons."  But 
"  there  is  another  sort  of  miracles,  or  effects  supernatural,  such  as  are  above  the 
power  of  all  second  causes,  or  any  natural  created  being  whatsoever,  and  so  can  be 
attributed  to  none  but  God  Almighty  himself."  Hence  the  distinction  which  the 
philosophers  make  between  iconders,  or  supernatural  results  of  the  first  kind,  and 
miracles^  or  those  of  the  second. — Cudwoiih's  Intellectual  Si/stan. 

Such  wonders  were  the  works  of  the  magicians  in  opposition  to  Moses,  God  per- 
mitting them  to  manifest  their  utmost  ability  in  support  of  idolatry  as  long  as  it 
seemed  good  in  his  sight.  No  other  principle  accounts  for  the  phenomena.  Why, 
then,  should  men  persist  in  the  most  improbable  expositions,  when,  as  Dr.  Adam 
Clarke  says,  it  is  so  "  much  more  rational  at  once  to  allow  that  these  magicians  had 
familiar  spirits  who  could  assume  all  shapes,  change  the  appearances  of  the  subjects 
upon  which  they  operated,  or  suddenly  convey  one  thing  away  and  substitute  another 
in  its  place  V 

33 


514  APPENDIX. 

It  would  not  have  been  thought  neccssaiy  to  dwell  at  such  length  on  this  point, 
had  it  not  been  considered  that,  next  to  the  being  and  influence  of  the  Spirit  of  God, 
the  most  disagreeable  truth  ever  propounded  to  fallen  man  is  the  certain  existence 
and  evil  agency  of  Satan. 

Note  10,  page  42. — Human  Sacrifices  of  the  Egyptians. 

It  is  but  just  to  say  that  Sir  Gardner  "Wilkinson  discredits  the  statements  of  Ma- 
netho  and  Diodorus.  But  when  any  writer,  however  eminent,  rejects  the  testimony 
of  great  historical  authorities,  we  are  not  only  at  liberty  to  examine  the  grounds 
assigned  for  such  rejection,  but  are  bound  to  do  so.  In  this  case  Sir  Gardner's  rea- 
sons are  most  unsatisfactory.  He  rejects  the  testimony  of  these  ancient  writers, 
because  ho  regards  it  as  "  totally  inconsistent  with  the  feelings  of  a  civilized  people, 
and  directly  contrary  to  the  usages  of  the  Egyptians." — Ancient  Egypt,  vol.  v, 
p.  341.  But  is  this  conclusive  1  Did  the  civilization  of  Greece  or  Rome  in  the  best 
periods  of  their  history  prevent  such  immolations'?  And  if  not,  why  should  such  a 
result  be  expected  in  Egyi>t  ?  Siu-ely,  then,  when  several  credible  witnesses  dis- 
tinctly state  an  historical  fact,  ■without  any  direct  counter  evidence,  we  ought  not  to 
pronounce  it  false  for  reasons  which,  when  fairly  tested  in  other  countries,  have  not 
produced  the  results  which  are  thus  ascribed  to  them. 

Note  11,  page  46. — The  Borrowing  of  the  Israelites  from  the  Egyptians. 

Of  those  numerous  wi-iters  who  take  every  opportunity  of  depreciating  the  Bible, 
many  have  been  careM  to  dilate  upon  the  impropiiety  of  the  Israelites  borrowing 
goods  of  the  Egyptians,  when  about  finally  to  leave  the  country,  and,  consequently, 
without  any  intention  of  repayment.  In  addition  to  what  is  said  in  the  text  in  ex- 
planation of  this  conduct,  and  on  the  justice  of  this  requital,  it  will  be  quite  sufficient 
to  observe,  that  the  idea  of  borrowing  arises  entirely  from  the  English  translation,  and 
has  no  place  in  the  original,  which  is  literally  "  to  ask."  So  the  Septuagint  reads : 
"  Every  woman  shall  ask  of  her  neighbor,"  &c.  Should  any  one  still  contend  for 
rendering  the  word  ^S^^I3  "  borrow,"  let  him  try  to  render  it  so  in  Psalm  cxxii,  6,  "  0 
borrow  the  peace  of  Jerusalem." — Kennicott. 

Note  12,  page  46. — Number  of  the  Hebreios  on  leaving  Egypt. 

Dr.  Adam  Clarke  gives  the  following  calculation  of  the  number  of  persons  who 
left  Egypt  in  the  Israclitish  host  at  the  exodus : — 

Effective  men  20  years  old  and  upward 600,000 

Two-thirds  of  these  we  may  suppose  were  married ;  in  which  case  their 

wives  would  amount  to 400,000 

These,  on  the  average,  might  have  five  children  under  20  years  of  age, — 
an  estimate  less  than  each  family  must  have  had  to  produce  from  75 

persons  600,000  effective  men  in  196  years 2,000,000 

Levites,  probably  not  included  as  effective  men 45,000 

Their  wives 33,000 

Their  children 165,000 

The  mixed  multitude,  probably  not  less  than 20,000 

3,263,000 
besides  a  multitude  of  old  and  infirm  persons  who  would  be  obliged  to  ride  on 
camels  and  asses.  Exclude  even  the  Levites  and  their  families,  and  upwards  of  three 
millions  wiU  be  left. 

33* 


APPENDIX.  515 


Note  13,  page  47. — Chronology  of  this  Period. 

The  statement  in  Exod.  xii,  40,  that  "  the  sojourning  of  the  children  of  Israel,  who 
dwelt  iu  Egypt,  was  four  hundred  and  thirty  years,"  is  clearly  contrary  to  fact  and 
other  portions  of  holy  writ.  The  passage  has  therefore  greatly  embarrassed  chrono- 
logers  and  commentators.  Dr.  Kennicott  has  given  a  satisfactory  explanation: 
"  That  the  children  or  descendants  of  Israel  did  not  sojourn  or  dwell  four  hundred 
and  thirty  3^ears  in  Egypt,  may  be  easily,  and  has  been  frequently  demonstrated. 
Leaving  others  in  their  endeavor  to  extract  the  true  sense  of  Moses  out  of  words  not 
his  own,  or  rather  out  of  a  sentence  not  now  found  in  the  Hebrew  text  as  he  ex- 
pressed it,  let  us  see  what  the  Samaritan  text,  that  valuable  copy  of  the  Pentateuch, 
gives  us  in  this  place: — 'Now  the  sojourning  of  the  children  of  Israel  and  of  their 
fathers,  which  they  sojourned  iu  the  land  of  Canaan  and  in  the  land  of  Egypt,  was 
four  hundred  and  thirty  years.'  All  here  is  truly  consistent,  and  worthy  the  pen  of 
Moses.  This  same  sum  is  given  by  St.  Paul,  (Gal.  iii,  17,)  who  reckons  from  the  pro- 
mise made  to  Abraham  (when  God  commanded  him  to  go  into  Canaan)  to  the  giving 
of  the  law,  whi^  soon  followed  the  exodus  of  the  Israelites :  and  this  apostolical 
chronology  is  exactly  concordant  with  the  Samaritan  Pentateuch.  For,  from  Abra- 
ham's entering  Canaan  to  the  birth  of  Isaac  was  twenty-five  years.  Gen.  xii,  4 ;  xvii, 
1,  21.  Isaac  was  sixty  years  old  at  the  birth  of  Jacob.  Gen.  xxv,  26.  Jacob  was 
one  hundred  and  thirty  at  his  going  down  into  Egypt,  Gen.  xlvii,  9 ;  which  three 
numbers  make  two  hundred  and  fifteen  years ;  and  then  Jacob  and  his  children 
having  continued  in  Egypt  two  hundred  and  fifteen  years  more,  the  v/hole  sum  is 
regularly  completed." — Dissertations,  p.  398. 

Note  14,  page  48. — Route  of  the  Israelites  frotn  Egypt,  and  miraculous  Passage 

of  the  Red  Sea. 

JIant  conflicting  opinions  have  been  put  foi'ward  respecting  the  route  of  the  Israel- 
ites from  Egypt ;  and  these  necessarily  involve  the  question  of  the  situation  of  the 
Land  of  Goshen.  Dr.  Robinson  places  this  district  in  the  present  province  of  Eth- 
Shurkiyeh,  on  the  east  of  the  Delta,  along  the  Pclusiac  arm  of  the  Nile.  On  the 
contrary.  Major  Rennell,  who  is  followed  by  Dr.  Wilson,  supposes  Goshen  to  have 
been  "  in  the  district  of  Heliopolis,  on  the  apex  of  the  Delta,  on  the  east  extending 
as  far  as  Cairo."  It  is  not  necessary  to  attempt  a  decision  between  these  opposing 
authorities,  inasmuch  as  it  appears  sufiiciently  evident,  that  in  cither  case  the  neigh- 
borhood of  Suez  must  have  been  in  their  line  of  march.  Dr.  Wilson  supposes 
them  to  have  passed  through  the  Wady  Eamliyah,  to  the  south  of  Jebel  Mukattam 
and  Jebel  Reibun.  But  there  appear  to  be  insuperable  objections  to  this  hypothesis : 
while,  on  the  contrary,  Etham,  wliich  is  said  to  have  been  on  the  edge  of  the  wilder- 
ness, was,  in  all  probability,  veiy  near  Suez ;  for  after  the  Israelites  had  passed  the 
Red  Sea,  they  are  said  to  have  traveled  through  the  Desert  of  Sliur :  but  in  the 
Book  of  Numbers  the  same  tract  is  called  the  Desert  of  Etham ;  a  fact  which  seems 
to  prove  that  Etham  was  not  far  from  Suez,  and  therefore  gave  its  name  to  a  part 
of  the  wilderness  beyond  the  Red  Sea.  Thus  far,  whether  the  Hebrews  came  from 
the  neighborhood  of  Heliopolis  or  of  Zoan,  their  course  would  have  been  that  which 
was  likely  to  have  been  taken.  But  at  Etham  their  course  was  altered  by  Divine 
command :  instead  of  passing  into  the  wilderness  by  leaving  Suez  to  the  right  hand, 
they  turned  to  the  south ;  and,  leaving  Suez  to  the  left  hand,  took  their  way  between 
the  Red  Sea  and  Jebel  'Atakah.  By  this  movement  they  were  perfectly  inclosed  as 
in  a  net ;  a  range  of  mountains  lay  before  them,  a  valley  on  theii-  right  led  back  to 


516  APPENDIX. 

Egypt,  and  might  have  been  full  of  Egyptians,  while  Pharaoh  followed  in  their  rear. 
Here  the  Lord  wrought  deliverance  for  his  people ;  and  it  is  remarkable,  that  at  this 
place,  Eas  'Attakah,  where  the  Red  Sea  is  about  ten  or  twelve  miles  wide,  every  cir- 
cumstance seems  to  favor  the  opinion  that  the  passage  was  made.  Here  the  valley 
expands  into  a  considerable  plain,  bounded  by  lofty  precipitous  mountains  on  the 
right  and  left,  and  by  the  sea  in  front,  and  is  sufficiently  ample  to  accommodate  the 
vast  number  of  human  beings  who  composed  both  armies.  An  east  wind  would 
act  almost  directly  across  the  gulf.  It  would  be  unable  to  co-operate  with  an  ebb 
tide  in  removing  the  waters :  no  objection,  certainly,  if  we  admit  the  exercise  of 
God's  miraculous  agency ;  but  a  very  great  impediment  in  the  way  of  any  rational- 
istic hypothesis.  The  channel  is  wide  enough  to  allow  the  movements  described 
by  Moses ;  and  the  time,  which  embraced  an  entire  night,  was  sufficient  for  the  con- 
venient march  of  a  large  army  over  such  a  distance ;  while  the  depth  of  the  waters, 
and  all  the  other  circumstances,  exactly  harmonize  with  the  Scripture  account. 
And,  "  so  far  as  aversion  to  miracle  has  had  an  influence  in  the  hypotheses  which 
have  been  given,  all  we  shall  remark  is,  that  in  a  case  which  is  so  evidently  repre- 
sented as  the  sphere  of  miracle,  there  is  but  one  alternative, — they  who  do  not  admit 
the  miracle  must  reject  the  narrative;  and  far  better  would  it  be 4^  do  so  frankly 
than  to  construct  hypotheses,  which  are  for  the  most  part,  if  not  altogether,  purely 
arbitraiy.  A  nan-ative  obviously  mu'aculous  (in  the  intention  of  the  writer)  can  be 
explained  satisfactorily  on  no  rationalistic  principles :  this  is  not  to  expound,  but  to 
'  wrest,'  the  Scriptures." — Kitto's  Cyclopaedia  of  Biblical  Literature. 

Note  15,  page  55. — The  Song  of  Moses. 

Of  this  sublime  composition  Bishop  Lowth  says,  "  The  most  perfect  example  which 
I  know  of  that  species  of  the  sublime  ode,  possessing  a  sublimity  dependent  wholly 
upon  the  sublimity  of  the  conceptions  and  the  dignity  of  the  language,  without  any 
peculiar  excellence  in  the  fonn  and  arrangement,  is  the  thanksgiving  ode  of  Moses, 
composed  after  passing  the  Red  Sea.  Every  part  of  it  breathes  the  spirit  of  nature 
and  of  passion ;  joy,  admiration,  and  love,  united  with  piety  and  devotion,  burst 
forth  spontaneously  in  their  native  colors.  To  take  a  strict  account  of  the  sublimity 
of  this  ode  would  be  to  repeat  the  whole."  And  the  Rev.  J.  H.  Gaunter  says,  "  I 
have  no  hesitation  in  affirming  that  this  composition  is  unequaled  by  anything  of  a 
similar  kind.  It  appears  to  have  been  intended  for  alternate  recitation ;  and  this 
was  no  doubt  accompanied  by  the  musical  instruments  then  in  use ;  and  from  the 
choruses  it  is  clear  that  the  whole  was  sung  as  a  thanksgiving  hymn,  to  solemnize 
the  great  deliverance  of  the  Israelites."  Kennicott  argues  in  defense  of  the  recita- 
tive character  of  the  poem ;  but  Geddes  asserts  this  opinion  to  be  "  pure  fancy." — 
LowtJi's  Poetry  of  the  Pentateuch,  prsel.  xxvii,  vol.  i,  p.  255. 

Note  16,  page  57. — The  Healing  of  the  Waters. 

Numerous  speculations  have  been  put  forth  respecting  this  healing  of  the  waters, 
and  many  and  desperate  efforts  have  been  made  for  the  purpose  of  accounting  on 
natural  principles  for  the  effects  described.  It  should  be  remembered,  that  there 
can  be  no  doubt  as  to  the  strict  accuracy  of  the  descrij^tion.  The  spot  is  even  now 
well  known,  and  the  bitterness  of  the  water  remains.  "When  Dr.  Wilson  was  at  the 
place,  in  1843,  on  his  taking  some  of  the  water  to  drink,  the  Arabs  cried  out,  Muirah, 
murrah,  murrah!  "It  is  bitter,  bitter,  bitter!"  On  this  subject  this  eminent  scholar 
and  traveler  observes,  "  The  Badawin  of  these  deserts  know  of  no  process  now  of 
sweetening  bitter  water ;  but  the  credulity  of  rationalism  can  find  one  sufficiently 
potent  for  the  purpose  of  effecting  a  change  in  a  supply  of  the  element  required  for 


APPENDIX.  517 

the  tvro  millions  and  a  half  of  souls  comprising  the  hosts  of  Israel.  Bixrckhardt  has 
dii-ected  our  attention  to  a  plant,  delighting,  like  the  palm,  in  a  saline  soil,  and 
growing  near  this  and  similar  fountains.  It  is  called  Ghackad  by  the  Arabs.  The 
juice  of  its  berries  might  be  adequate,  it  is  alleged,  to  qualify  the  nauseous  liquid. 
But  where,  it  may  be  asked,  could  a  suiBcient  quantity  of  these  berries  be  found  to 
make  a  million  or  two  of  gallons  of  drinking  sirup  ?" — Lands  of  the  Bible,  vol.  i, 
p.  172.  But,  to  make  this  rationalistic  notion  appear  in  all  its  native  absurdity,  it 
is  only  necessary  to  add,  that  the  Israelites  were  at  JIarah  within  a  month  after  the 
institution  of  the  passover  at  the  vernal  equinox,  whereas  those  berries  do  not  ripen 
till  June. — Kitto's  Cyclopcedia,  art.  Marah. 

Note  17,  page  57. — The  Laws  given  at  Marah. 

Ceitics  are  greatly  divided  in  opinion  as  to  "  the  statute  and  ordinance "  here 
spoken  of  Pool  says,  it  is  not  to  be  understood  of  any  particular  law,  but  should 
be  regarded  as  a  general  injunction,  like  that  given  to  Abraham,  Genesis  xvii,  1 : 
Bishop  Horsley,  "There  he  appointed  for  them"  for  prescribed  to  them)  "an  ex- 
press rule,"  some  more  precise  and  definite  dii-ection  than  they  had  previously  re- 
ceived. But  perhaps  Patrick  has  the  more  accurate  idea,  who  regards  it  as  a 
revelation  of  some  particulars  intended  for  their  guidance  until  they  came  to  Sinai 
to  receive  a  complete  canon  of  law. 

Note  18,  page  58. — Quails. 
A  QUESTION  has  been  raised  by  Bishop  Patrick,  who,  following  some  earlier  writers, 
rejects  the  authorized  translation  of  l):'-^  (selav,)  and  contends  that  these  creatures 
were  not  quails,  but  tocusts.  But  this  notion  seems  to  be  satisfactorily  refuted  bv 
IVIr.  Harmer.  The  following  is  an  abridgment  of  his  observations : — The  bishop 
rested  his  objection  to  the  authorized  version  upon  three  points :  1.  Their  coming  by 
a  wind ;  2.  Their  immense  quantities,  covering  a  circle  of  thirty  or  forty  miles,  two 
cubits  thick ;  3.  Their  being  spread  in  the  sun  for  drying,  which  would  have  been 
preposterous  had  they  been  quails  ;  for  it  would  have  made  them  corrupt  the  sooner ; 
but  this  is  the  principal  way  of  preparing  locusts  to  keep  for  a  month  or  more. 

"With  respect  to  their  coming  by  means  of  a  wind,  it  is  Avell  known  that  locusts 
were  carried  by  this  instrumentality ;  and  Mr.  Harmer  asks,  "  Why  might  not  tlie 
same  agent  bring  quails  ?"  It  is  certain  tliat  these  are  birds  of  passage,  and  that 
their  flight  is  influenced  by  the  temperature.  Maillet  says,  that  as  soon  as  the  cold 
is  felt  in  Europe,  turtles,  quails,  and  other  birds,  come  to  Egypt  in  great  numbers. 
If,  then,  the  change  of  climate  is  thus  shovm  to  be  the  certain  cause  of  the  migra- 
tions of  these  birds,  what  difiiculty  is  there  in  supposing  that  a  hot,  sultry  wind,  bv 
presenting  a  more  genial  temperature,  might  have  brought  this  multitude  of  quails 
to  the  Hebrew  camp  ? 

With  respect  to  their  numbers,  the  bishop  exaggerates.  He  supposes  a  day's 
journey  to  be  sixteen  or  twenty  miles,  and  thence  infers  that  a  circle  of  this  radius 
was  covered  two  cubits  deep  with  these  creatures.  But  whether  these  were  quails 
or  locusts,  this  is  a  violent  rendering  of  the  text.  Num.  xi,  31.  Josephus  seems 
to  have  taken  the  correct  view  of  the  subject,  who  says,  that  this  multitude  of  birds, 
wearied  with  their  flight,  flew  about  two  cubits,  that  is,  three  or  four  feet,  from  the 
ground  ;  so  that  the  people  could  take  them  at  pleasure  ;  the  miracle  consisting  in 
their  coming  at  that  precise  time,  and  in  such  numbers,  and  so  slowly,  that  a  cloud 
of  birds,  fifteen  or  twenty  miles  in  breadth,  was  two  days  and  one  night  passing 
over  the  camp. 

But  the  learned  prelate  appears  to  rest  his  objection  mainly  on  the  fact  of  spread- 


518  APPENDIX. 

jng  these  creatures  in  the  sun  to  dry.  This,  the  bishop  complains,  supposing  they 
were  quails,  no  interpreter  has  explained.  A  passage  from  Maillet  is  a  complete 
answer  to  this  complaint.  This  writer  states,  that  great  numbers  of  birds  take 
refuge  in  one  of  the  islands  near  Alexandria ;  that  these  were  taken  in  such  num- 
bers, that  the  crews  of  vessels  in  the  harbor  had  no  other  flesh  allowed  them.  The 
manner  of  preserving  was  by  stripping  off  the  feathers  with  the  skin,  and  then 
burying  them  in  the  hot  sand  for  a  short  time,  by  which  the  moisture  is  absorbed, 
and  the  flesh  preserved  from  putrefaction.  Maillet  expressly  mentions  quails  as 
among  the  birds  so  caught  and  preserved  in  the  harbors  of  Egypt ;  and  if  the  Israel- 
ites are  supposed  to  have  acted  in  a  similar  manner  on  their  departure  from  that 
coimtry,  all  the  difiSculty  of  the  case  is  removed.  (See  Harmer^s  Observations, 
vol.  iv,  p.  359.) 

Note  19,  page  59. — The  Manna  a  Miracle. 

In  accordance  with  the  practice,  so  prevalent  in  modem  times,  of  excluding  the 
miraculous  agency  of  God  from  his  interpositions  on  behalf  of  his  people,  and  ex- 
plaining away  whatever  may  appear  as  superhuman,  or  above  the  ordinary  operations 
of  nature,  much  learned  ingenuity  has  been  employed  in  this  case  for  the  purpose 
of  showing  that  the  manna  was  a  natural  and  ordinary  production.  Hence  "  it  has 
been  assumed  by  modern  lexicographers,  and  other  writers  in  Germany  generally, 
that  the  manna  hei-e  spoken  of  is  a  sort  of  gum,  still  found  in  certain  parts  of  the 
deserts  of  Ai-abia,  and  elsewhere  in  the  East.  But  nothing  can  be  more  improba- 
ble than  this ;  for,  1 .  Had  this  been  the  case,  the  Israelites  could  not  have  been 
ignorant  of  what  it  was.  2.  It  would  not  have  bred  worms,  nor  have  stunk.  3.  It 
would  not  have  been  found  in  a  double  portion  on  the  day  preceding  the  Sabbath, 
and  not  at  all  on  that  day.  4.  Its  being  a  small  round  thing,-  like  coriander-seed,  is 
proof  sufl5cient  that  it  was  not  the  gum  above-mentioned ;  as  is  the  fact,  5.  That  it 
continued  to  fall  during  the  whole  forty  years  of  the  sojourning  of  the  Israelites  in 
the  desert,  and  ceased  on  the  morrow  after  they  had  entered  Canaan. — Dr.  Lee's 
Hebrew  Lexicon,  367,  a. 

To  these  may  be  added  another  and  equally  decided  and  important  proof  of  the 
miraculous  character  of  this  supply  :  the  manna  of  the  Scriptures  fell  around  every 
encampment  of  the  Israelites  in  the  entire  circuit  of  their  journeying  from  the  coast 
of  the  Red  Sea  through  the  deserts  of  Sinai,  in  the  wilderness  of  Zin,  on  the  borders 
of  Edom,  and  to  the  banks  of  the  Jordan ;  and  in  sufficient  quantities  to  sustain 
millions  of  people.  Against  these  facts  it  is  nothing  to  object,  that  the  leaves  of  the 
tamarisk  naturally  exude  a  substance,  very  much  like  that  which  Moses  describes. 
Did  these  plants  so  universally  abound,  that  at  every  encampment  a  certain  supply 
of  manna,  suflScient  in  quantity  to  feed  a  nation,  was  sure  to  be  obtained?  AVlien} 
since  the  days  of  Moses,  could  one  million  of  people  have  been  sustained  by  manna, 
following  the  route  of  tlie  Israelites  ?  And  if  this  is  acknowledged  to  be  impossible, 
how  captious  and  puerile  do  these  attempts  appear,  which  are  put  forward  for  the 
purpose  of  depreciating  or  destroying  the  effect  of  this  great  miracle !  Those  who 
bow  to  the  authority  of  Holy  Scripture  will  have  no  doubt  on  this  subject,  as  it 
declares  that  the  manna  was  specially  provided  by  the  goodness  of  God,  and  was 
altogether  peculiar  and  previously  unknown.  "  He  fed  thee  with  manna  which  tliou 
knewest  not,  neither  did  thy  fathers  know."  Deut.  viii,  3,  16.  It  may  be  observed 
that  the  words  in  Exodus  xvf",  1.5,  are  improperly  rendered  in  the  authorized  version, 
and  much  ambiguity  thro^vn  around  the  subject  in  consequence :  the  passage 
should  be  read,  "  When  the  children  of  Israel  saw  it,  they  said  one  to  another, 
What  is  it  ?  For  they  knew  not  what  it  was."  The  interrogation,  "  What  is  it  ?" 
(Man-hu)  being  adopted  as  the  name  of  the  substance,  is  left  untranslated  in  the  text. 


APPENDIX.  519 

Note  20,  page  60. — The  stniUen  Eock. 

"  The  Bible  affords  us  no  data  for  precisely  fixing  the  position  of  the  smitten 
rock.  It  is  merely  mentioned  as  the  '  rock  in  Horeb,'  and  it  was  probably  contiguous 
to  or  a  part  of  Sinai.  It  is  too  seldom  borne  in  mind,  that,  though  the  Israelites 
were  supplied  with  water  from  the  rock  when  they  were  stationed  at  Rephidim, 
there  is  nothing  in  the  Scripture  narrative  which  should  lead  us  to  suppose  that  the 
rock  was  in  the  immediate  neighborhood  of  that  place.  '  The  Lord  said  unto  Moses, 
Go  on  before  the  people,  and  take  with  thee  the  elders  of  Israel :  and  thy  rod, 
where^vith  thou  smotest  the  river,  take  in  thy  hand,  and  go.  Behold,  I  will  stand 
before  thee  upon  the  rock  in  Horeb ;  and  thou  shalt  smite  the  rock,  and  there  shall 
come  water  out  of  it,  that  the  people  may  drink.  And  Moses  did  so  in  the  sight  of 
the  elders  of  Israel.''  The  water  of  the  smitten  rock  was  probably  that  which  was 
alluded  to  by  Moses,  when  he  said,  '  I  took  your  sin,  the  calf  which  ye  had  made, 
and  burnt  it  with  fire,  and  ground  it  very  small,  even  until  it  was  as  small  as  dust, 
and  I  cast  the  dust  thereof  into  the  brook  that  descended  out  of  the  Mount.''  The  water 
may  have  flowed  to  the  Israelites  when  encamped  at  Rephidim,  at  the  distance  of 
miles  from  the  rock,  as  the  winter  torrents  do  now  through  the  Wadis  of  Arabia 
Petrsea.  In  fact,  the  language  of  the  Psalmist  would  lead  us  to  conclude  that  this 
was  actually  the  case :  '  He  clave  the  rocks  in  the  wilderness,  and  gave  them  drink 
as  out  of  the  great  depths.  He  brought  streams  also  out  of  the  rock,  and  caused 
waters  to  iiin  down  like  rivers.'  The  rock,  too,  may  have  been  smitten  at  such  a 
height,  and  at  a  place  bearing  such  a  relation  to  the  Sinaitic  valleys,  as  to  furnish 
in  this  way  supplies  of  water  to  these  Israelites,  during  the  first  of  their  joumeyings 
"  from  Horeb  by  way  of  Mount  Seir  unto  Kadesh-Baraea.'  Deut.  i,  2.  On  this 
supposition  new  light  is  perhaps  cast  on  the  figurative  language  of  the  apostle,  when 
he  speaks  of  the  '  rock  following '  the  Israelites.  On  this  supposition,  also,  we  see  a 
reason  why  the  rock  should  have  been  smitten  to  yield  a  large  supply  to  flow  to  a  dis- 
tance, even  though  springs  and  small  rills  might  liave  been  found  pre-existent  in  Sinai." 
Speaking  afterward  of  Rephidim,  the  same  author  says,  "  It  is  to  be  particularly 
noticed,  that  the  water  from  the  rock  in  Horeb  could  easily  flow  to  them  at  this 
very  place,  on  the  only  road  practicable  to  them  from  the  Wady  Feu-an  (near  Mount 
Paran}  to  Sinai.  I  was  greatly  struck  with  the  regular  descent  from  Sinai  of  this 
water-channel  through  the  Wadi  esh-Sheikh ;  and  I  cannot  resist  directing  particular 
attention  to  the  impression  connected  with  it  which  I  have  mentioned." — Lands  of 
the  Bible,yol.  i,  pp.  233-235,  254. 

Note  21,  page  60. — Amalek. 
Commentators  generally  inform  us  that  the  Amalekites  were  descendants  of 
Amalek,  son  of  Eliphaz,  the  son  of  Esau ;  and  ingenious  speculations  have  been 
propounded  as  to  the  motives  which  induced  this  attack,  based  upon  the  supposed 
derivation  of  the  tribe.  But  a  moment's  inquiry  will  be  sufficient  to  show  that  this 
notion  is  groundless.  Observe,  first,  the  line  of  descent  in  the  families  of  Esau 
and  Jacob : — 

ISAAC. 


Esau.  Jacob. 

Eliphaz.  Levi. 

Amalek.  Kohath. 

I 


Amram. 
■ 

Moses.  Aaron. 


520  APPENDIX. 

A  glance  at  this  is  sufficient  to  show,  that  a  tribe,  whose  father  was  contemporary 
with  the  grandfather  of  Moses,  could  not  have  been  so  numerous  as  to  send  out  an 
army  M^hose  number  and  prowess  held  the  strength  of  all  the  twelve  tribes  of  Israel 
at  defiance,  and  placed  the  existence  of  the  Hebrew  people  in  trembling  jeopardy  for 
a  whole  day.  The  almost  miraculous  multiplication  of  the  Israelites  renders  this 
impossible. 

But  this  is  not  the  only  difficulty.  The  Amalekites  are  mentioned  as  one  of  the 
tribes  which  were  smitten  by  Chedorlaomer  and  the  confederate  kings,  in  the  days 
of  Abraham.  Genesis  xiv,  7.  This  high  antiquity  of  the  Amalekites  is  fully  justified 
by  the  language  of  Balaam,  who  said,  "Amalek  was  the  Jirst  of  the  nations."  Num. 
xxiv,  20.  It  is  further  worthy  of  remark,  that  Moses  does  not  in  any  way  allude  to 
their  having  any  relationship  to  Israel ;  nor  did  the  Edomites,  when  the  Amalekites 
were  destroyed  by  Saul,  manifest  any  sympathy  for  them,  or  put  forth  any  efforts  in 
their  behalf,  as  might  have  been  expected,  if,  having  sprung  from  the  grandson  of 
Esau,  they  had  been  an  integral  part  of  the  Edomite  family. 

These  views  are  supported  by  the  Arabian  historians,  who  deduce  the  genealogy 
of  Amalek  thus  :  Noah — Ham — Aram — Uz — Ad — Amalek.  The  founder  of  this 
nation  would  thus  be  placed  some  generations  older  than  Abraham.  They  say  also, 
that  the  Amalekites,  in  ancient  times,  possessed  the  country  about  Mecca ;  whence 
they  were  expelled  by  the  Jorhamite  kings. — See  Ancient  Universal  Sistory,  vol.  i, 
p.  383. 

Pressed  by  these  difficulties,  Calmet  supposed  there  might  be  three  tribes  called 
by  this  name:  1.  Amalek  the  ancient,  located  near  the  Jordan.  Gen.  xii.  2.  Ama- 
lek in  the  region  to  the  east  of  Egypt.  And  here  it  must  be  observed,  that  there  is 
a  place  in  the  wilderness  of  Sinai  which  at  this  day  is  called  Wady  Am-halik. 
3.  Amalek,  son  of  Eliphaz.  Without  referring  to  the  last,  may  it  not  be  reasonably 
concluded,  that  the  iirst  and  second  were  the  same  people  ?  In  those  early  times 
large  and  powerful  bodies  were  migi'atory,  even  more  so  than>  they  are  at  present  in 
those  regions.  And  as  intelligence  of  the  exodus  of  the  Hebrews  was  noised  abroad, 
and  it  was  said  that  they  had  come  out  of  Egypt  with  great  substance,  the  Ama- 
lekites might  have  thought  that  by  assailing  them  they  would  be  sure  of  a  rich 
booty;  and,  as  far  as  our  information  extends,  nothing  but  the  interposition  of 
Heaven  prevented  the  gratification  of  their  cupidity.  The  malediction  of  Balaam 
supports  this  opinion. 

Note  22,  page  62. — Jethrds  Visit  to  Moses. 

Great  difference  of  opinion  obtains  amongst  interpreters  as  to  the  precise  period 
when  this  visit  of  Jethro  to  Moses  took  place.  Selden,  Lightfoot,  and  Horsley, 
contend  that  it  occurred  after  the  giving  of  the  law ;  and  this  opinion  is  adopted  by 
Townscnd,  and  defended  by  Dr.  Adam  Clarke.  On  the  other  hand.  Dr.  Hales, 
Bishop  Patrick,  Shuckford,  and  the  authors  of  the  Universal  History,  suppose  it  to 
have  happened  while  the  Israelites  lay  at  Eephidim,  and  according  to  the  order  in 
which  the  event  is  recorded  in  the  Mosaic  narrative.  The  subject  of  this  controversy 
cannot  be  discussed  here  at  length.  It  will  be  sufficient  to  observe,  that,  after  due 
deliberation,  the  latter  opinion  appears  well  founded;  and  that  the  arguments 
advanced  in  favor  of  the  other  do  not  so  much  affect  the  date  of  the  visit,  as  the  time 
when  his  advice  to  Moses  was  acted  upon.  Bishop  Pati-ick,  theixfore,  appears  to 
have  solved  the  difficult}',  by  supposing  that  Jethro  visited  the  camp  at  Rephidim, 
although  the  judges  were  not  appointed,  agreeably  to  his  advice,  until  after  the  giving 
of  the  law. 


APPENDIX.  521 

Note  23,  page  71. — The  Meekness  of  Moses. 

The  manner  in  wHch  Moses  speaks  of  himself  in  connection  with  this  event,  has 
given  rise  to  much  cavil :  "  Now  the  man  Moses  was  veiy  meek,  above  all  the  men 
which  were  upon  the  face  of  the  earth."  Num.  xii,  3.  Spinoza  and  other  skeptics 
have  maintained  that  no  man  would  write  such  an  eulogium  on  himself,  and  there- 
fore that  the  narrative  cannot  be  relied  upon  as  the  production  of  Moses.  If  the  term 
rendered  "  meek"  in  our  version  had  been  rightly  translated,  an  answer  might  be  made 
to  this  objection ;  but  it  is  not.  An  eminent  lexicographer  on  this  word  observes, 
"135  Gah-ndhd,^  which  is  here  rendered  'meek,'  should  be  read,  'humble,  meek, 
poor,  afflicted,'  as  the  context  may  require."  Applying  this  rule  to  the  present 
case,  there  can  be  no  doubt  as  to  the  term  which  should  be  selected  to  convey  the 
meaning  of  the  inspired  writer.  He  had  been  so  harassed  at  the  last  station  as  to 
be  nearly  overwhelmed  with  trouble ;  and  now  he  is  opposed  most  violently  by  those 
who  ought  to  have  given  him  the  most  cordial  support :  what,  then,  could  be  more 
natural  than  that  Moses,  when  recording  this  circumstance,  should  say  that  Moses 
was  the  most  afflicted  of  men  ? 

Note  24,  page  72. — The  Situation  of  Kadesh. 

The  reader  may  feel  surprised  when  informed,  that  not  only  is  the  geography  of  a 
great  portion  of  the  route  of  the  Hebrews  to  be  yet  fuUy  determined,  but  that  the 
exact  situation  of  this  important  station,  Kadesh-Bamea,  is  still  open  to  dispute. 
Even  our  most  safe  guides,  the  recent  learned  travelers,  Dr.  Wilson  and  Dr. 
Robinson,  are  directly  opposed  to  each  other.  The  former,  relying  on  Ezekiel 
xlvii,  19,  and  xlviii,  28,  supposes  Kadesh  to  have  been  nearly  west  of  Kumub,  which 
is  conjectured  to  be  the  same  with  Tamar.  This  would  situate  Kadesh  to  the 
south-west  of  Beersheba.  But  the  learned  writer,  in  thus  depending  upon  EzekieL 
appears  to  have  forgotten  the  explicit  declaration  of  Moses,  that  the  Kadesh-Barpea 
station  was  a  city  in  the  uttermost  border  of  Edom.  Num.  xx,  16.  This  would 
lead  to  the  adoption  of  Dr.  Robinson's  opinion,  -if  the  spot  which  he  recommends  in 
the  present  Ain-el-Weibeh,  had  not  been  destitute  of  every  vestige  of  ruins  which 
would  indicate  that  a  town  once  stood  there.  In  those  circumstances  Dr.  Kitto, 
following  Raumer,  appears  to  have  selected  the  most  probable  opinion,  that  Kadesh 
stood  where  the  present  mins  are  found  at  Ain-el-Kurar,  which  is  about  ten  miles  south 
of  the  spot  selected  by  Dr.  Robinson.  ( See  Lands  of  the  Bible,  vol.  i,  p.  343 ; 
Biblical  Researches,  vol.  ii,  pp.  582-610,  662;  and  Biblical  Cyclopcedia,  vol.  ii,  p.  930.) 

Note  25,  page  72. — Absurditt/  of  rationalistic  Interpretation. 

There  are  few  facts  more  painful  to  an  intelligent  and  Christian  reader,  than  the 
pertinacity  with  wliich  learned  writers  persist  in  ascribing  the  course  of  the  Israelites 
to  the  calculating  prudence  and  clear-sighted  policy  of  Moses.  In  what  sense  do 
such  persons  regard  the  solemn  declarations  of  the  inspired  writer,  that  "  the  Lord 
went  before  them  by  day  in  a  pillar  of  a  cloud,  to  lead  them  in  the  way,"  and  con- 
tinued to  do  so  throughout  the  journey ;  for  "  He  took  not  away  the  pillar  of  the 
cloud  by  day,  nor  the  pillar  of  fire  by  night,  from  before  the  people," — that  in  very 
deed  "  the  Lord  himself  did  lead  them  ?"  Are  these  statements  mythic  legends,  or 
the  authentic  words  of  the  Holy  Spirit  ?  It  is  intolerable  that  men  will  pretend  to 
explain,  illustrate,  and  even  defend,  the  verities  of  revelation ;  and  yet  covertly 
make  "  the  word  of  God  of  none  eftcct,"  by  rationalistic  denials  of  all  the  glorious 
interpositions  which  attest  the  Divinity  of  the  sacred  oracles. 


523  APPENDIX. 

Note  26,  page  77. — Miriam. 

MiKiAM  was  certainly  a  remarkable  character  in  Hebrew  history.  She  was  older 
than  either  Aaron  or  Moses.  At  the  birth  of  the  latter  she  was  able  to  manage  with 
great  dexterity  the  delicate  business  of  introducing  herself  to  Pharaoh's  daughter^ 
and  inducing  her  to  intrust  the  boy  to  a  Hebrew  nurse,  by  which  measure  his 
infancy  was  spent  with  his  parents.  She  is  supposed  by  some  to  have  been  mai-ried 
to  Hur ;  but  Roman  Catholic  -vvriters  maintain  her  perpetual  virginity.  Eusebius 
says  that  her  tomb  was  to  be  seen  at  Kadesh  near  the  city  of  Petrsea  in  his  time. 

Note  27,  page  78. — The  Sin  of  Hoses. 

What  was  the  precise  sin  of  Moses  in  this  transaction  ?  The  question  has  been 
frequently  put,  and  seldom  obtained  a  satisfactoiy  solution.  Dr.  Adam  Clarke 
appears  to  have  succeeded  where  many  others  have  faded.  "  It  appears,"  he 
observes,  "to  have  consisted  in  some  or  all  of  the  following  particulars:  1.  God 
had  commanded  him  (verse  8)  to  take  the  rod  in  his  hand,  and  go  and  speak  to  the 
ROCK,  a?ic?  it  shoidd  give  forth  water.  It  seems  that  Moses  did  not  think  that  speaking 
would  be  sufficient :  therefore,  he  smote  the  rock  without  any  command  to  do  so. 
2.  He  did  this  twice,  which  certainly  in  this  case  indicated  a  great  perturbation  of 
spirit,  and  want  of  attention  to  the  presence  of  God.  3.  He  permitted  his  spirit  to 
be  earned  away  by  a  sense  of  the  people's  disobedience,  and  thus,  being  provoked,  he 
was  led  to  speak  unadvisedly  with  his  lips:  ^ Hear  noio,  ye  rebels.'  Verse  10.  4.  He 
did  not  acknowledge  GOD  in  the  miracle  which  was  about  to  be  ^vrought,  but  took 
the  honor  to  himself  and  Aaron  :  '  Must  we  fetch  you  water  out  of  this  rock  ?'  Thus 
it  plainly  appears,  that  they  did  not  properly  believe  in  God,  and  did  not  honor  him 
before  the  people ;  for  in  their  presence  they  seem  to  express  a  doubt  whether  the 
thing  could  be  possibly  done.  As  Aaron  appears  to  have  been  consenting  in  the 
above  particulars,  therefore  he  is  also  excluded  from  the  promised  land." — Dr.  Adam 
Clarke,  on  Numbers  xx,  12. 

Note  28,  page  79. — The  brazen  Serpent, 

Sir  J.  Maesham  has  on  this  subject  given  cun-ency  to  the  strange  conceit,  that 
this  brazen  serpent  was  some  imitation  of  the  incantations  of  the  Egj'ptians.  There 
can,  however,  be  no  reasonable  doubt,  but  that,  as  it  was  divinely  appointed,  so  it 
was  adapted  and  designed,  not  only  to  heal  the  bitten  Israelites,  but  like^-ise  to 
provide  a  means  of  doing  so,  which  should  call  forth  a  lively  exercise  of  faith  in 
the  goodness  and  power  of  Jehovah. 

Note  29,  page  80. — The  Plains  of  Moah. 

Ik  order  fully  to  understand  the  statements  of  Holy  Scripture  with  respect  to  these 
circumstances,  it  is  necessary  to  remember  that  the  Amorites  were  originally  located 
on  the  west  side  of  Jordan.  Here  they  were  in  the  days  of  Abraham,  and  of  Jacob. 
But  during  the  stay  of  the  Hebrews  in  Egypt  they  had  passed  the  river,  and  wrested 
from  the  Moabites  an  important  district.  This  was  bounded  on  the  north-east  by 
the  tcmtory  of  the  Ammonites,  on  the  south  by  the  river  Amon,  and  on  the  east  by 
the  wilderness.  The  Amon,  therefore,  was  the  line  of  separation  between  the  dis- 
trict which  had  been  taken  from  the  Moabites,  and  that  which  they  still  retained. 

These  circimistances  explain  the  otherwise  embarrassing  fact,  that  when  the 
Israelites  had  occupied  the  country  of  the  Amorites,  they  are  said  to  have  "  set 
forward  and  pitched  in  the  plains  of  Moab  on  this  side  Jordan  by  Jericho,"  Num. 
Exxii,  1 ;  this  being  a  level  strip  of  land  on  the  east  bank  of  the  Jordan  in  the 


APPENDIX.  523 

country  thus  taken  from  the  Amorites,  which  retained  the  name  from  its  having 
been  formerly  in  the  possession  of  Moab. 

Note  30,  page  82. — Numbering  of  the  People. 

The  results  of  this  enumeration  of  the  people,  as  compared  with  that  which  took 
place  at  Sinai,  are  in  some  respects  curious  and  important.  They  are  shown  in  the 
followincr  table : — 


Census  at 

Census  on  the 

Decrease. 

Increase. 

Fami: 

Sinai. 

Plains  of  Moab. 

Reuben... 

..46,500 

43,700 

2,770 

4 

Simeon . . . 

. .  59,300 

22,200 

37,100 

5 

Gad 

..45,650 

40,500 

5,150 

7 

Judah 

.74,600 

76,500 

1,900 

5 

Issachar.. 

.54,400 

64,300 

9,900 

4 

Zebulun . . 

.57,400 

60,500 

3,100 

3 

Manasseh 

.  32,200 

52,700 

20,500 

8 

Ephraim . 

.  40,500 

32,500 

8,000 

4 

Benjamin 

.  35,400 

45,600 

10,200 

7 

Dan 

.  62,700 

64,400 

1,700 

1 

Asher 

.41,500 

53,400 . 

11,900 

5 

Naphtali  . 

.53,400 

45,400 

8,000 

4 

603,550  601,730  61,020  59,200  57 

Deduct  increase.. 5 9,200 


Net  decrease 1,820 

From  this  it  appears,  that  at  the  last  census  the  congregation  of  Israel  numbered 
1,820  fighting  men  less  than  when  they  were  encamped  at  Sinai.  Such  was  the 
result  of  their  repeated  rebellions.  But  for  the  loss  by  the  plague  in  the  sin  of 
Baal-peor  alone,  there  would  have  been  an  increase  of  22,200  instead  of  this 
decrease. 

It  is  further  worthy  of  observation,  that  the  number  of  families  given  in  this 
census  is  57;  to  which  if  we  add  Jacob  and  his  sons,  the  total  is  70,  the  exact 
number  that  went  down  into  Egypt. 

Note  31,  page  94. — The  patriarchal  Priesthood, 

Scarcely  any  Biblical  subject  presents  greater  difficulty  than  an  inquiry  into  the 
origin  and  primitive  character  of  the  priestly  institution.  There  can  be  no  doubt 
that  the  first  man  was  the  first  priest ;  and  it  has  been  usually  inferred  that  thence- 
forward this  dignity  or  office  descended  upon  the  first-bom.  This  notion  has  been 
shown  to  have  no  foundation.  (Patriclc's  Commentary,  Exod.  xix,  22.)  It  evidently 
arose  out  of  the  special  dedication  of  the  first-born  of  the  Israelites  to  the  Lord, 
But  as  this  resulted  not  fi-om  any  privilege  of  primogeniture  or  right  to  the  priest- 
hood, but  was  in  consequence  of  God's  preservation  of  them,  when  all  the  first-born 
of  the  Egyptians  were  siiddenly  destroyed,  it  could  have  had  no  effect  anterior  to  the 
exodus,  nor  beyond  the  influence  of  the  Hebrew  family.  Nor  did  it  obtain  among 
them  ;  for  there  is  no  notice  of  these  having  acted  as  priests ;  and  in  a  short  time 
the  tribe  of  Levi  was  divinely  appointed  to  this  office,  and  the  first-bom  were  com- 
manded to  be  redeemed  at  the  price  of  five  shekels  for  each  individual.  Numbers 
xviii,  16.  It  is  therefore  most  probable  that  from  the  beginning  every  head  of  a 
family  acted  in  this  capacity  for  himself  and  his  household.    This  was  evidently  the 


524  APPENDIX. 

case  in  primitive  times ;  for  Abel  presented  his  offering  as  Cain  had  also  done.  In 
this  way  the  ancient  patriarchs  exercised  the  priestly  oflBce  on  behalf  of  themselves 
and  their  dependents. 

But  the  principal  points  which  claim  our  attention  in  this  inquiry,  are  the  precise 
character  of  tliis  office,  and  the  change  which  took  place  in  this  respect,  when  the 
several  families  of  a  patriarchal  tribe  became  so  numerous  and  united  as  to  worship 
together  as  one  people.  On  the  character  of  the  priestly  office  we  can  scarcely 
obtain  more  clear  or  authoritative  information  than  that  which  is  given  by  St.  Paul : 
'■  Every  high  priest  taken  from  among  men  is  constituted  on  the  behalf  of  men  with 
respect  to  their  concerns  with  God,  that  he  may  present  both  gifts  and  sacrifices  for 
sins."  Heb.  v,  1.  The  primitive  meaning  of  the  Hebrew  word,  'jHSj  which  we 
render  "  priests,"  is  not  easily  determined,  because  the  verb  in  its  radical  form  nowhere 
occurs.  Gesenius  obser\'es,  "  InAi-abicit  denotes  'to  prophesy,  to  foretell  as  a  sooth- 
sayer;' and  among  the  Heathen  Arabs  the  substantive  bore  the  latter  signification:  also 
that  of  a  mediator  or  middle  person,  who  interposed  in  any  business ;  which  seems 
to  be  its  radical  meaning,  as  prophets  and  priests  were  regarded  as  mediators 
between  men  and  the  Deity.  In  the  earliest  families  of  the  race  of  Shem,  the  offices 
of  priest  and  prophet  were  undoubtedly  united ;  so  that  the  word  originally  denoted 
both,  and  at  last  the  Hebrew  idiom  kept  one  part  of  the  idea,  and  the  Arabic 
another."  It  is  worthy  of  remark  that  all  the  persons  who  are  recorded  in  Scrip- 
ture as  having  legally  performed  priestly  acts,  but  who  were  not  strictly  sacerdotal, 
come  under  the  definition  of  "  prohpets ;"  namely,  persons  who  received  supernatural 
communications  of  knowledge  generally,  as  Adam,  Abraham,  Isaac,  Jacob,  Closes, 
Job,  Samuel,  Elijah. 

From  the  whole,  then,  it  appears  that  a  priest  was  "  a  man  who  officiates  or 
transacts  business  with  God  on  behalf  of  others,  statedly,  or  for  the  occasion ;"  and 
that  this  person  was  supposed  to  be  di^anely  taught,  and  enabled  to  communicate 
to  others  a  knowledge  of  God.  Thus,  from  the  beginning  of  the  world,  was  the 
appointed  way  of  worship  made  in  some  sense  typical  and  prefigurative  of  man's 
promised  great  High. Priest,  and  appointed  Mediator  with  God. 

But  while  in  primitive  times  every  head  of  a  family  thus  officiated,  it  is  cer- 
tain that  before  the  exodus,  as  men  were  multiplied  upon  the  earth,  they 
were  induced  by  their  common  interest  and  public  need  to  worship,  not  as  separate 
families,  but  collectively  as  a  people.  This  led  to  the  appointment  of  persons  to 
the  office  of  the  priesthood,  as  a  public  institution.  In  Egypt  several  colleges  of 
priests  had  been  appointed,  and  these  were  devoted  to  the  sers'ice  of  different 
deities ;  and  among  the  Hebrews,  also,  it  seems  that  certain  persons  were  dis- 
tinguished as  sustaining  this  office.  In  what  manner  they  were  appointed  cannot 
BOW  be  ascertained :  but  it  is  highly  probable  that  they  were  selected  from  the 
most  wealthy  and  powerful  families.  The  priesthood  of  Egypt  was  hereditary,  and 
identical  with  its  nobility.  (Diodorus  Siculus,  lib.  i,  cap.  3.)  That  of  ancient  Eome 
•was  elected  from  among  those  "  of  distinguished  birth,  and  ^-irtue,  and  competent 
fortune,"  (Dion.  Hal,  lib.  ii,  cap.  21 ;)  and  this  system  was  modeled  from  that  of  the 
Greeks ;  and  it  is  highly  probable  that  a  similar  course  was  pursued  by  the 
Hebrews,  and  that  the  princes  of  the  several  tribes  were  appointed  to  this  sacred 
office.  The  first  mention  of  priests  as  an  institution  among  the  descendants  of 
Jacob,  occurs  before  the  giving  of  the  law,  (Exodus  xix,  22.)  and  proves  the  exist- 
ence of  the  order  prior  to  the  revelations  of  Sinai.  It  was  the  opinion  of  Selden 
that  these  ante-Sinaitic  priests  are  repeatedly  referred  to  by  Moses  in  the  phrases. 
'•  the  priests  the  Levites,"  Deut.  xvii,  9 ;  and  '•  the  priests  the  sons  of  Levi ;" 
xxi,  5 ;  and  even  by  the  words,  "  the  Levites"  alone,  xviii,  7.  comp.  I.  (De  Synedr. 
ii,  8i  pp.  2,  3,)    But,  however  this  may  be,  it  is  certain  that,  prior  to  the  exodus, 


APPENDIX.  525 

the  patriarchal  STStem  had  heen  so  folly  developed  that  the  priesthood  as  an  order 
was  established  among  the  faithful  ■worshipers  of  Jehovah.  (See  Dr.  Kitto's 
Cydopadia  of  Biblical  Literature,  art.  Priests;  and  Outram  De  Sacrijiciis.  dis. 
i,  cap.  4.) 

Note  32,  page  96.— The  Place  of  Patriarchal  Worship. 

The  first  and  ordinary  mode  of  worshiping  God  in  patriarchal  times  was  by  sacri- 
fice on  an  altar  in  the  open  air.  generally  on  the  top  of  a  hill,  under  a  tree,  or  in  a 
grove.  Few  and  fragmentary  as  are  the  notices  of  patriarchal  worship,  they  lead  to 
the  conviction  that,  from  the  beginning,  there  was  a  place  set  apart  as  the  sacred 
seat  of  the  Divine  Presence ;  and  the  evidence  supplied  by  the  Book  of  Exodus 
bears  out  the  opinion,  that  among  the  Hebrews  the  same  practice  continued  to  the 
time  of  the  exodus.  A  correct  rendering  of  (Jenesis  iii,  24,  gives  important 
information  respecting  the  origin  of  this  idea.  '■  So  he  drave  oat  the  man.  And 
he  inhabited''  (or  "  dwelt  between")  -the  cherubim  at  the  east  of  the  garden  of 
Eden."  Here  was  the  first  establishment  of  the  Divine  Presence  upon  earth  after 
the  fall ;  and  here  there  can  be  little  doubt  this  presence,  connected  as  it  was  with 
cherubic  figures  and  the  infolding  fire,  the  established  symbols  of  the  scheme  of 
redemption,  was  accessible  by  the  blood  of  animal  sacrifice.  This  Divine  residence 
was  called  '"the  face,"  and  "the  presence,  of  the  Lord."'  Gen. iv,  14,  16.  How,  or  in 
what  manner,  any  place  was  invested  with  a  special  ascription  of  the  Divine  Presence 
after  the  deluge,  is  not  known :  but  it  is  distinctly  stated  that  Noah  resumed  the 
practice  of  sacrifice ;  and  the  account  of  this  transaction  proves  that  he  proceeded  in 
the  selection  of  the  oS"ering  upon  established  rules,  and  that  his  oblation  was 
divinely  accepted.  The  manner  in  which  the  approval  of  God  was  given,  and  the 
mode  in  which  the  blessing  and  command  of  God  were  communicated  to  Noah 
and  his  sons,  are  not  stated,  or  it  might  cast  important  light  upon  this  subject. 
When  Abraham  first  entered  Canaan,  he  built  an  altar  to  the  Lord  at  Sichem, 
(Gen.  xii, 6,  7  ;)  but  shortly  afterward,  when  locating  near  Bethel,  we  are  told  that 
"  there  he  builded  an  altar  unto  the  Lord,  and  called  upon  the  name  of  the  Lord," 
verse  S.  The  language  in  the  second  case  certainly  means  more  than  that  used  in 
the  first.  In  each,  an  altar  was  built  unto  the  Lord ;  but  at  Bethel  more  than  this 
was  done  :  he  "  called  upon  the  name  of  the  Lord."  In  considering  the  meaning 
of  this  language  it  will  be  necessary  to  remember  that  the  father  of  the  faithful  had 
an  establishment  which  must  have  resembled  a  populous  village,  more  than  a  private 
family.  Eight  years  afterward  he  had  an  armed  band  of  three  hundred  and  eighteen 
trained  servants,  all  of  whom  had  been  bom  in  his  own  house.  He  must  therefore 
have  traveled  like  an  Arabian  emir,  stirrotmded  by  a  great  ntmiber  of  servants  and 
dependents.  "What  provision  was  made  for  the  religious  instruction  and  edification 
of  this  large  number  of  people  ?  Certainly  their  wants  in  these  respects  were  not 
overlooked.  "  I  know  him,"  said  the  Lord,  "  that  he  will  command  his  children 
and  his  hoitsehold  after  him,  and  they  shall  keep  the  way  of  the  Lord,  to  do  justice  and 
judgment."  Gen.  xviii,  19.  The  terms,  "  shall  keep  the  way  of  the  Lord,"  appear 
to  refer  to  an  established  mode  of  practice,  or  rule  of  life,  of  a  religious  character. 
And  if  so,  when  we  read  of  Abraham's  building  an  altar,  and,  in  addition  to  the 
service  which  it  required,  of  his  calling  upon  the  name  of  the  Lord,  the  circum- 
stance seems  to  intimate  that  this  was  a  place  of  worship,  not  only  for  sacrifice,  but 
in  the  way  of  religions  teaching  and  prayer.  This  judgment  is  strengthened  by  the 
fact,  that,  after  Abraham  came  back  from  Egypt,  he  returned  to  this  place ;  and 
again  it  is  said,  "  There  Abraham  called  on  the  name  of  the  Lord."  Gen.  xiii,  3.  4 : 
all  which  appears  to  indicate  that  here  was  a  place  specially  appointed  for  holy 
worship. 


526  APPENDIX. 

But,  as  we  have  already  seen,  the  patriarchs  not  only  had  a  place  thus  set  apart 
for  worship,  but  a  still  more  select  and  sacred  one,  where  the  special  presence  of  the 
Lord  was  supposed  to  dwell.  Kebekah,  in  her  distress,  went  there  to  inquire  of  the 
Lord,  ( Genesis  xxv,  22.)  and  obtained  a  clear  and  explicit  answer  from  the  oracle. 
Another  element  of  the  religious  institutions  of  those  times  is  brought  under  our 
notice  in  the  teraphim  which  Rachel  took  away  from  her  father.  These  were  un- 
doubtedly small  images,  (probably  imitations  of  the  cherubim,)  which  had  been 
used  in  connection  with  the  patriarchal  worship  at  Haran,  and  it  is  not  improbable 
that  they  were  there  associated  with  an  oracle  similar  to  that  which  was  consulted 
by  Kebekah  ;  for  Laban  was  acquainted  with  special  revelations  of  the  Di\-ine  will. 
Gen.  xxxi,  24-29. 

The  whole  history  of  the  exodus  proves  that  all  these  ideas  of  a  place  of  worship, 
a  seat  of  the  Divine  Presence,  a  depository  for  sacred  emblems  of  the  patriarchal 
faith,  and  an  oracle,  were  not  only  retained  by  the  Israelites,  but  that  they  were 
likewise  all  united  and  developed  in  one  particular  locality, — the  ante-Sinaitic 
tabernacle  of  the  congregation.  As  reference  must  be  made  to  this  subject  in  con- 
nection vnth.  the  Ark,  Cherubim,  Shekinah,  and  Urim  and  Thummim,  it  is  not 
necessary  at  present  to  discuss  it  further. 

Note  33,  page  98. — Cmise  of  the  Similarity  between  the  Religious  Institutions  of 
the  Hebrews  and  those  of  Heathen  Nations. 

Numerous  points  of  similarity  have  been  found  to  exist  between  the  institutions 
and  rites  of  the  Levitical  law,  and  the  religious  ceremonial  of  Gentile  nations.  This 
fact  admits  of  no  dispute  :  the  points  of  coincidence  are  so  many,  and  the  likenes.s 
so  exact,  that  it  stands  before  us  as  one  of  the  indisputable  phenomena  connected 
with  the  early  history  of  the  religion  of  mankind.  But  while  the  fact  is  admitted, 
the  cause  of  it  has  called  forth  several  conflicting  dpinions,  which  have  been  advo- 
cated by  learned  men  with  great  zeal. 

The  first  theory  suggested  as  a  means  of  accounting  for  this  similarity,  taught 
that  the  religion  of  the  Jews  was  borrowed  from  that  of  the  Gentiles.  This 
hypothesis  was  maintained  by  Maimonides,  Marsham,  Spencer,  and  Warburton. 
The  second  mode  recommended  for  accounting  for  this  singular  accordance  of 
Hebraism  with  ancient  Heathenism,  alleges  that  the  ceremonial  of  the  Gentiles  was 
borrowed  from  that  of  the  Jews.  This  notion  has  been  elaborately  supported  by 
Gale,  Dickenson,  Stillingfleet,  and  other  eminent  authors.  The  third  is,  that  the 
ancient  ceremonial  of  the  Pagans,  and  the  Levitical  law  of  the  Jews,  were  both 
derived  in  great  measure  from  the  early  patriarchal  ritual,  which  at  one  period 
was  common  to  all  the  descendants  of  Noah.  The  Heathen  nations  perverted  it  to 
idolatry  and  superstition ;  the  Jews  received  it  in  a  new  form,  and  with  more  solemn 
sanctions  from  Moses,  who  was  divinely  inspired  to  alter,  reform,  add  to,  or  take 
away  from  it,  as  was  most  suitable  to  the  genius  of  the  people,  the  object  of 
Providence,  the  customs  of  the  surrounding  nations,  or  the  accomplishment  of  liis 
various  designs,  as  the  Legislator  and  Judge  of  Israel.  This  theory  is  espoused 
by  Calmet,  defended  by  Paber,  and  supported  by  Townsend ;  and  is,  in  our  judg- 
ment, the  only  rational  mode  of  solving  the  difficulty :  it  removes  nearly  every 
objection,  and  accounts  for  almost  all  the  phenomena; 'and,  in  addition  to  the 
arguments  urged  in  its  support  by  its  learned  defenders,  possesses  this  singular  and 
important  advantage, — that  it  derives  increasing  strength  from  the  numerous 
researches  and  discoveries  of  modem  times.  Wlrile  our  sacred  literature  is  daily 
accumulating  knowledge  from  the  stores  of  Egyptian  and  Oriental  learning,  in 
every  instance  we  are  furnished  with  evidence  that  the  great  primitive  patiiarchal 


APPENDIX.  527 

faith  was  the  source  from  whence  all  Gentile  religion,  as  well  as  the  Mosaic  institn- 
tions,  di'ew  their  prominent  elements  and  peculiarities. — Kitto's  Cyclop.  Bibl.  Lit.,  art. 
Cherubim ;  Faber's  Pagan  Idolatry,  vol.  iii,  p.  647. 

Note  34,  page  98. — The  proper  Division  of  the  Decalogue. 

This  sacred  code  is  so  expressly  called  "  ten  commandments,"  that  no  difference 
of  opinion  can  be  entertained  as  to  the  specific  number  of  these  laws.  But  the 
manner  of  then*  division  and  arrangement  has  not  been  decided  with  the  same 
unanimity. 

It  may  be  here  observed,  that,  although  these  commandments  are  called  ten,  they 
are  not  numbered  in  the  original  Scripture.  No  one  is  called  first,  second,  or  third. 
How  they  stood  upon  the  two  tables,  is  not  declared ;  whether  five  were  written 
upon  each,  or  they  were  unequally  divided.  Philo-Juda;us  adopted  the  foiiner 
notion ;  but  he  has  not  been  extensively  followed.  The  discussion  of  this  question 
has  led  to  the  adoption  of  three  different  theories,  which  it  will  be  necessary  to 
notice. 

The  first  is  the  arrangement  of  the  Talmud,  which  gives  this  division :  1.  "  I  am 
the  Lord  thy  God,  who  brought  thee  out  of  the  land  of  Egj^ot,  and  out  of  the  house 
of  bondage."  2.  "  Thou  shalt  have  none  other  Gods  beside  me.  Thou  shalt  not 
make  to  thyself  any  graven  image,"  &c.  3.  "  Thou  shalt  not  take  God's  name  in 
vain,"  &c.  4.  "  Eemember  to  keep  holy  the  Sabbath  day,"  &c.  5.  "  Honor  thy 
father  and  thy  mother,"  &c.  6.  "  Thou  shalt  not  kill."  7.  "  Thou  shalt  not  commit 
adultery."  8.  "  Thou  shalt  not  steal."  9.  "  Thou  shalt  not  bear  false  witness,"  &e. 
10.  "  Thou  shalt  not  covet,"  &c.  This  arrangement  is  supported  by  the  Targum 
of  Jonathan,  Aben  Ezra,  and  Maimonides ;  its  antiquity  is  attested  by  the  ^vritings 
of  Cyril  of  Jerusalem,  and  in  modern  times  has  found  defenders  in  Peter  Martyr 
and  others. 

The  second  division  is  that  given  by  Origen.  He  maintains  that  the  words,  "  I  am 
the  Lord  thy  God,"  &c.,  are  no  part  of  the  commandments,  and  that  the  first  should 
be  read,  "  Thou  shalt  have  no  other  Gods  but  me."  The  second,  "  Thou  shalt  not 
make  to  thyself  an  idol,  or  a  likeness,"  &c.  The  third,  "  Thou  shalt  not  take  the 
name  of  the  Lord  thy  God  in  vain ;"  and  thencefonvard  as  in  the  Talmudical  ar- 
rangement. An  overwhelming  weight  of  authority  supports  this  version.  The 
f)srac?o-Athanasius,  Gregory  Nazianzen,  Jerome,  together  with  the  eminent  Jewish 
writers,  Philo  and  Josephus,  adopt  this  mode  of  division,  and  argue  in  its  favor. 
The  countenance  of  these  Hebrew  authorities  is  of  the  greatest  consequence  in  a 
question  of  this  kind.  Josephus  gives  a  copy  of  the  Decalogue  according  to  this 
arrangement. — Antiquities,  lib.  iii,  5,  5.  This  form  of  the  commandments  was  adopted 
by  the  English  Church  at  the  Refoi-mation. 

There  are,  besides  these,  t\vo  other  modes  of  dividing  the  Decalogue;  which, 
being  derived  from  the  present  form  of  the  printed  Hebrew  text,  are  called  Maso- 
retic  divisions.  In  the  greater  number  of  manuscripts  and  printed  editions  of  the 
Hebrew  Sci-iptui-es,  the  commandments  are  separated  by  a  5  or  D,  which  mark  the 
divisions  m  the  smaller  sections  of  the  Hebrew.  These  marks  are  placed  in  the 
copy  of  the  commandments  given  in  Exodus,  in  such  a  manner,  that  the  words 
which,  in  the  division  of  Origen,  make  the  first  and  second  commandments,  are  here 
read  as  one ;  and,  consequently,  the  second  is,  "  Thou  S'halt  not  take  the  name  of  God 
in  vain ;"  and  so  on,  until  the  last,  which  is  divided  into  two,  thus :  ninth,  •'  Thou 
shalt  not  covet  thy  neighbor's  house ;"  tenth,  "  Thou  shalt  not  covet  thy  neighbor's 
wife,"  &c.  This  arrangement  is  found  in  the  Trent  Catechism,  and  may  be  regarded 
as  the  Roman  Catholic  form  of  the  Decalogue.    It  was  also  adopted  by  Luther,    It 


528  APPENDIX. 

is  worthy  of  remark,  that  those  who  adopt  this  division  have  been  accustomed  to  give 
the  Decalogue  very  generally  in  an  abridged  form :  thus,  the  first  commandment  in 
the  Lutheran  shorter  Catechism  is  simply,  "  Thou  shalt  have  no  other  Gods  but  me ;" 
the  second,  "  Thou  shalt  not  take  the  name  of  thy  God  in  vain ;"  the  third,  "  Thou 
shalt  sanctify  the  Sabbath  day."  A  similar  practice  is  followed  by  the  Eoman  Ca- 
tholics, although  they,  as  well  as  the  Lutherans,  in  their  larger  Catechisms,  (as  the 
Douay,)  give  them  at  full  length.  This  practice  has  given  rise  to  the  charge  made 
against  those  denominations,  of  leaving  out  the  second  commandment ;  and  doubt- 
less this  is  the  practical  result  on  the  mind  of  the  common  people,  who  arc  thus 
prevented  from  having  God's  explicit  command  against  the  worship  of  images  kept 
steadUy  before  their  mind ;  and  yet  it  is  not  just  to  say,  that  this  command  is  alto- 
gether blotted  out  by  those  religious  denominations,  but  that  it  is  concealed  from 
those  persons  who  have  access  only  to  their  shorter  Catechisms. 

The  second  Masoretic  division  differs  from  the  first  only  by  a  transposition  in  the 
words,  which,  according  to  the  arrangement  of  Origen,  makes  the  tenth  command- 
ment, and  in  this  mode  alters  the  nintli  and  tenth.  This  is  done  thus :  ninth,  "  Thou 
shalt  not  covet  thy  neighbor's  wife ;"  tenth,  "  Thou  shalt  not  covet  thy  neighbor's 
house,"  &c.  This  arrangement  is  based  upon  Deut.  v,  21,  and  is  zealously  main- 
tained by  Augustine,  and  was  followed  by  Bede,  Peter  Lombard,  and  the  learned 
Sonntag.  It  is  a  cui'ious  circumstance,  that  the  order  of  words  in  the  tenth  com- 
mandment, in  the  Septuagint  version  of  Exodus  xx,  agrees  with  the  Hebrew  of 
Deuteronomy. 

Without  repeating  the  various  arguments  which  have  been  given  on  this  subject, 
it  may  be  simply  urged  that  no  Masoretic  notation  can  command  approval  in  op- 
position to  the  united  testimony  of  Philo  and  Josephus.  According  to  these  eminent 
authors,  the  second  mode  of  division,  or  that  adopted  by  Origen,  was  in  their  day 
the  received  division  of  the  Jewish  Church ;  the  English  Reformers,  therefore,  ap- 
pear to  have  acted  with  sound  judgment  in  introducing  that  form  of  the  Decalogue 
into  our  Liturgy. — Kittd's  Cyclop.  Bib.  Lit,  art.  Decalogue. 

Note  35,  page  99. — The  Mosaic  Tabernacle. 

If  sufficient  information  for  the  purpose  could  be  obtained,  it  would  be  very 
desirable  to  trace  the  relation  which  the  tabernacle  built  by  Moses,  under  the  special 
direction  of  God,  bore  to  that  which  was  brought  out  of  Egypt  and  used  for  sacred 
purposes  by  the  Hebrews.  It  has  been  remarked  that  they  were  distinguished  by 
different  names.  The  ante-Sinaitic  tabernacle  is  always  called  ^f'*  oh'-hd,  "  a  tent ;" 
the  Mosaic  one,  formed  according  to  the  revelations  of  Sinai,  ^l'*?"??  mish-kahn', "  a 
habitation,  a  dwelling."  Yet  the  former  word  is  often  used  in  respect  of  some  part 
of  the  latter  tabernacle,  and  sometimes  as  a  general  designation  for  it.  This  led 
Simon  and  Gesenius  to  conjectm-e  that  the  term  bh'-hel  was  intended  to  describe  the 
external  coating  of  the  tent,  and  mish-Jcahn'  to  indicate  its  furniture;  while  Dr. 
Samuel  Lee  supposes  the  fii-st  term  to  refer  to  the  whole  tent,  the  second  to 
the  compartments  into  which  it  was  divided.  Passages  of  Scripture  might 
easily  be  selected  which  would  support  both  of  these  hj-potheses.  Thus,  in  favor 
of  the  first,  there  is  the  text,  "The  tent  (oh'-hd)  over  the  tabernacle"  (mish-kahn';) 
Exod.  xxxvi,  14.  And  again:  "And  he  spread  abroad  the  tent  (oh'-hel)  over  the 
tabernacle,"  (mish-kahn';)  (xl,  19;)  while  other  texts  appear  to  support  the  opinion 
of  Dr.  Lee.  Thus:  "Thou  shalt  set  up  the  tabernacle  (mish-kahn')  of  the  tent 
(oh'-hel)  of  the  congregation:  and  thou  shalt  put  therein  the  ark  of  the  testimony;" 
(Exod.  xl,  2, 3;)  and,  "  The  tabernacle,  (mish-kahn',)  his  tent,  (oh'-hd,)  and  his  cover- 


APPENDIX.  529 

ing."  Exod.  xxxt,  11.  If  we  may  hazard  a  conjecture  on  this  subject,  it  would  be 
that  both  these  theories  are  to  some  extent  correct,  but  that  neither  of  them  fully 
exhibits  the  ideal  signification  of  the  terms,  so  as  to  show  their  application  in  this 
particular  case.  It  seems  that  the  first  tabernacle  was  caUed  ok'-hel,  that  being  the 
common  and  ordinary  name  for  a  tent,  and  that  the  sacred  and  public  character  of 
this  edifice  was" only  sho^vn  by  its  being  emphatically  caUed  "the  tent,"  or  "the  ta- 
bernacle of  the  congregation ;"  but  that  when  the  Jewish  theocracy  was  brought 
fully  into  operation,  it  became  important  to  give  a  designation  to  the  new  tabernacle, 
more  clearly  expressive  of  its  being  the  residence  of  Jehovah.  It  was  therefore 
called  mish-kahn',  (from  ^DT^  shdh-chan',  "  to  dwell,")  in  order  to  keep  prominently  be- 
fore the  public  mind  the  great  fact  that  this  was  the  residence  and  seat  of  their  God 
and  their  King.  Parkhurst  ("Hebrew  Lexicon,"  p.  623,  note)  supposes  that  the 
occurrence  of  this  term  in  Gen.  iii,  24,  indicates  the  existence  of  a  tabernacle  con- 
taining the  cherubim,  and  the  emblematic  fire  and  glory  which  he  imagines  might 
have  been  preserved  from  the  days  of  Adam  until  the  exodus.  However  bold  and 
extravagant  this  opinion  of  the  learned  Hebraist  may  appear,  it  seems  to  be  an 
undoubted  fact,  that  there  was  a  local  seat  of  the  Divine  Presence  established  at  the 
beginning ;  and  that,  although  perhaps  subjected  to  several  changes  in  its  outward 
form  and  modifications  of  appearance,  this  was  maintained  throughout  succeeding 
ages,  until  fixed  in  a  glorious  manner  in  the  Mosaic  tabernacle  as  a  peculiar  resi- 
dence, when  the  fact  was  specially  marked  by  the  application  of  the  term  mish-kahn, 
"  dwelling-place." 

Note  36,  page  102. — The  Cherubim, 

A  CLEAR  and  complete  exposition  of  the  true  form  and  character  of  the  cherubim, 
would  remove  one  of  the  greatest  causes  of  perj^lexity  and  obscurity  which  rests 
upon  the  religion  of  the  Old  Testament.  But  for  this  sufiicient  data  do  not  exist 
All  that  can  now  be  hoped,  is  a  rational  hypothesis  based  upon  the  general  tenor 
of  Scriptural  facts,  and  harmonizing  with  the  scope  of  revealed  truth.  Our  views, 
to  a  certain  extent,  have  been  already  laid  before  the  public  in  a  preceding  volume ; 
("Patriarchal  Age,"  pp.  143-148;)  but  the  permanent  prominence  given  to  these 
figures  throughout  the  Mosaic  economy,  renders  a  fiu-ther  development  of  the  ra- 
tionale of  the  cherubim  quite  necessary. 

Amid  all  the  obscurity  which  rests  upon  the  subject,  and  the  many  conflicting 
opinions  which  it  has  called  forth,  on&  point  seems  to  have  been  established :  it  is 
universally  admitted  that  the  cherubic  figures  had  a  symbolical  meaning ; — some 
ancient  writers,  and  many  of  the  Christian  fathers,  supposed  them  to  have  had  both 
a  physical  and  metaphysical  object.  Philo  regarded  them  as  signifying  the  two 
hemispheres,  and  the  flaming  sword  the  motion  of  the  planets ;  and,  strange  as  this 
opinion  is,  it  has  been  favored  by  some  modern  writers,  (Landseer's  "  Sabajan 
Researches,"  p.  315,)  who  regard  them  as  astronomical  emblems.  But  this  idea, 
with  that  of  Irenaus,  who  thought  them  emblematical  of  the  four  elements,  the  four 
quarters  of  the  globe,  the  four  Gospels,  and  the  four  universal  covenants ;  and  the 
notion  of  Tertullian,  that  the  cherubic  figures,  particularly  the  flaming  sword,  de- 
noted the  torrid  zone ;  and  others  equally  fanciful  and  absurd,  are  worthy  of  no 
serious  regard. 

The  opinion  of  Hutchinson,  that  the  cherubim  were  figurative  emblems  of  the 
Trinity,  has  been  already  noticed,  and  reasons  given  for  rejecting  it. — Patriarchal 
Age,  p.  169.  Another  hypothesis  makes  them  symbolical  of  the  chief  ruling  powers 
by  which  God  carries  on  the  operations  of  nature.  As  the  heaven  of  heavens  was 
typified  by  the  holy  of  holies  in  the  Levitical  tabernacle,  (Heb.  ix,  3-12, 24-28.)  this 

34 


530  APPENDIX. 

system  considers  that  the  visible  heavens  may  he  typified  by  the  holy  place  or  the 
outer  sanctuary;  and  finding,  as  its  supporters  imagine  they  do,  the  cherubim  iden- 
tified with  the  aerial  firmament  and  its  elements  in  such  passages  as  the  following, 
'•He  rode  upon  a  cherub,  and  did  fly:  yea,  he  did  fly  upon  the  wings  of  the  wind;" 
(Psalm  xviii,  10;)  where,  regarding  the  last  clause  as  exegetical  of  the  former,  and 
by  quoting  other  texts  in  a  similar  way,  they  suppose  their  fanciful  conclusion  to  be 
sustained.  We  do  not  regard  this  scheme  as  deserving  serious  refutation,  and  there- 
fore simply  observe,  that  its  utter  absence  of  spirituality  and  religious  import  would 
of  itself  be  sufiicient  to  insure  its  rejection. 

A  third  system  considers  the  cherubim,  from  then-  being  instituted  immediately 
after  the  fall,  as  having  particular  reference  to  the  redemption  of  man,  and  as  in- 
tended to  symbolize  in  some  way  the  operations  or  results  of  the  economy  of  grace. 

In  order  to  test  the  soundness  of  this  opinion,  it  will  be  necessary  to  observe,  first, 
the  situation  which  the  cherubim  occupied  in  the  holy  sanctuary.  They  stood  upon 
and  were  a  part  of  the  same  substance  with  the  golden  lid  of  the  ark,  which  has  been 
usually  called  "  the  mercy-seat."  But  this  rendering  can  only  be  given  to  the  ori- 
ginal by  regarding  it  in  a  metaphorical  sense.  But  in  this  case  care  should  be  taken 
not  to  extend  the  signification  beyond  the  warrant  of  Holy  Scripture :  in  it  we  have 
a  sure  guide.  The  word  used  in  the  Septuagint  and  the  New  Testament  to  trans- 
late this  expression  is  iXaarf/pcov,  "the  expiatory  or  propitiatory;"  which  applica- 
tion is  justified  and  explained  by  reference  to  the  custom  of  the  high  priest  once 
a  year  entering  the  most  holy  place,  and  si^rinkling  the  lid  of  the  ark  with  the  blood 
of  an  expiatory  victim,  whereby  "  he  made  atonement  for  the  sins  of  the  people." 
It  was  this  solemn  act  which  gave  such  prominence  to  the  lid  of  the  ark,  and 
entitled  it  to  sepai-ate  and  special  notice.  But  this  at  the  same  time  shows  "  that 
'mercy-seat'  is  not  a  good  or  correct  rendering  of  tlie  idea  involved  in  the  meta- 
phorical sense  of  the  original  Hebrew,  and  still  less  of  the  Greek.  It  can-ies  the  idea 
a  stage  farther  from  the  original.  The  lid  of  the  ark  was  no  doubt  the  '  seat  of 
mercy,'  but  it  was  mercy  confeiTed  through  the  act  of  expiation,  and  therefore  a 
name  bringing  the  sense  nearer  to  the  idea  of  expiation  or  propitiation  would  be 
more  exact." 

It  was  here,  on  this  place  of  propitiation,  and  identified  specially  with  it,  so  as  to 
make  any  alteration  of  position  impossible,  that  the  cherubim  were  found,  while  the 
out-beamings  of  the  Divine  Presence  shone  upon  them  from  above.  Keeping  this 
fact  in  our  view,  let  us  follow  the  Scriptural  reference  to  the  cherubim.  When  the 
temple  was  built,  no  alteration  was  made  in  the  ark,  which,  with  its  emblematic 
figures,  was  removed  to  its  new  position  in  the  same  state.  But,  in  addition  to 
these,  Solomon  made  two  colossal  cherubim,  which  stood  with  outstretched  wings 
against  the  inner  end  of  the  most  holy  place,  the  ai-k  with  its  cherubim  being  placed 
between  these,  and  under  their  wings.  Ezekiel's  vision  gives  further  information 
respecting  these  figures,  and  the  description  in  the  Apocalypse  completes  the 
account.  In  this  case  it  is  sufiiciently  obvious  that  reference  is  made  to  the  same 
figures.  Ezekiel  knew  that  the  forms  he  saw  were  the  chembim :  and  although  John 
does  not  use  the  word,  his  description  so  exactly  agrees  with  that  of  the  prophet,  that 
no  one  can  doubt  that  the  living  creatures  of  the  apostle  (most  improperly  rendered 
'•  beasts  "  in  our  version)  are  the  same  with  the  cherubim  of  Ezekiel.  It  seems 
equally  certain  that,  throughout  the  whole  range  of  Scripture,  these  symbolical 
figures  or  creatures  were  used  in  the  same  sense,  and  under  the  same  general  law. 
Not  only  is  there  no  intimation  given  of  any  alteration  in  the  ideal  meaning  of 
these  figurative  appearances,  but,  on  the  contrary,  we  are  taught  that  these  things 
were  an  "  example  and  shadow  of  heavenly  things,"  and  that  Christ  as  our  high 
priest  should  enter  into  heaven  as  into  a  better  tabernacle,  purifying  the  heavenly 

34* 


APPENDIX.  531 

things  -with  a  better  saciifice,  and  tlius  showing  that  these  earthly  figures  and  rites 
were  "-patterns  of  things  in  the  heavens."  Hcb.  viii,  9.  If,  tlien,  we  follow  the 
inspired  author  of  the  Apocalypse  into  these  celestial  regions,  we  see  a  glorious 
throne  raised  :  and  round  about  the  throne  were  four  and  twenty  elders,  (presbi/ters,) 
and  in  the  midst  of  the  throne,  and  round  about  the  throne,  Averc  four  living 
creatures.  These  are  so  described  as  to  identify  them  with  the  cherubim.  These 
living  creatures  and  elders  pour  forth  ceaseless  ascriptions  of  holiness,  glory,  and 
honor  unto  God  Almighty.  Kev.  iv.  But  when  the  Lamb  which  stood  in  the  midst 
of  the  throne  "  as  it  had  been  slain,"  had  taken  the  sealed  book  from  Him  who  sat 
upon  the  throne,  then  the  Uving  creatm-es  and  elders  "  sung  a  new  song,  saying, 
Thou  art  worthy  to  take  the  book,  and  to  open  the  seals  thereof:  for  thou  wast  slain, 
and  hast  redeemed  us  to  God  by  thy  blood  out  of  every  kindred,  and  tongue,  and 
peojjle,  and  nation ;  and  hast  made  us  imto  our  God  kings  and  priests ;  and  we 
shall  reign  on  the  earth."  Rev.  v.  With  this  text  before  us,  can  a  doubt  remain  as 
to  the  symbolical  import  of  the  cherubic  figures  ?  They  were  not  angels,  nor  em- 
blems of  angelic  powers.  Angels  could  not  sing  this  song  !  This  is  the  language 
of  the  redeemed :  "  Thou  wast  slain,  and  hast  redeemed  us  unto  God  by  thy 
blood."  What,  then,  did  these  cherubic  figui'es  symbolize  ?  Certainly  the  whole 
body  of  the  redeemed.  This  is  stated  in  clear  terms :  they  were  redeemed  out  of 
'•  every  kindred,  and  tongue,  and  people,  and  nation,"  and  consequently  out  of 
every  age.  That  they  were  not  emblematic  of  angel  powers,  is  proved  by  the 
fact,  that  angels  are  distinctly  spoken  of  in  the  same  vision,  and  they  joined  with 
the  cherubim  and  elders  in  singing  another  song,  (v,  11,  12,)  in  which  ascriptions  of 
praise  and  glory  were  offered  to  the  Lamb,  in  language  applicable  to  all  intelligent 
creatures. 

Let  this  solution  of  the  symbolic  character  of  the  cherubim,  namely,  that  they 
were  intended  to  prefigure  the  whole  body  of  those  who,  by  faith  in  the  appointed 
Saviour,  obtained  salvation  through  his  atonement,  be  applied  to  the  several  principal 
cases  in  which  they  occur,  and  the  result  be  carefully  observed.  We  begin  ^vith  the 
tabernacle.  Here  the  cherubim  are  found  upon  the  propitiatory, — in  the  holiest 
place  under  the  eifulgence  of  the  Divine  Presence,  over  the  place  where  the  blood 
of  sprinkling  was  from  time  to  time  applied.  In  these  circumstances,  to  think  of 
powers  of  nature  seems  almost  profane  ;  to  refer  to  angels  is  to  bring  in  spectators 
where  principles  are  alone  concerned.  But  what  can  be  more  appropriate  than  that 
the  subjects  of  redemption  should  appear  in  this  place,  where  God  dwelt,  and  the 
law  rested,  and  the  atonement  was  applied  ?  Here,  on  the  place  of  propitiation, 
arising  out  of,  and  deriving  their  existence  from  it,  these  symbolical  representatives 
of  the  saved  show  how  fully  the  atonement  avails  for  sin,  and  that  it  places  them  in 
the  light  of  the  Divine  countenance.  So  in  Eden,  when  man  had  sinned  and  was 
expelled  from  the  garden,  and  had  no  further  access  unto  God  as  an  innocent 
creature,  this  way  of  life  was  opened,  and  by  the  blood  of  sacrifice  he  was  taught 
the  way  of  access  unto  God.  And  in  the  case  of  Ezekiel,  what  can  give  greater  point 
to  the  vision  than  to  admit  that  when  the  Divine  Presence  left  the  devoted  temple 
it  was  accompanied  by  the  symbolic  representatives  of  the  faithful?  (See  Kittd's 
Ci/dopcEdia,  art.  Clieruhim  and  Mercy-seat ;  Faber^s  Pagan  Idolatry,  vol.  iii,  p.  635 ; 
Haleh  Analysis,  8vo.  ed.,  vol.  iii,  p.  587.) 

Note  37,  page  102.— T/te  Shekinah. 

The  Hebrew  term  f^5'^5P  applied  by  the  ancient  Jews  to  the  visible  symbol  of  the 
Divine  Presence,  does  not  in  this  precise  form  appear  in  the  original  Sci-iptures ; 
but  it  is  a  direct  derivative  from  p-j  shdk-cken',  "  to  dwell,"  "  to  dwell  in  a  tent  or 


532  APPENDIX. 

tabernacle,"  which  is  of  frequent  occurrence  in  the  sacred  writers,  and  is  used  mainly 
to  imply  the  tabernacled  presence  and  residence  of  the  Most  High  by  a  visible 
symbol  among  the  chosen  people.  Though  found  in  several  connections  where  the 
sense  of  secular  habitation  is  obvious,  yet  there  can  be  no  doubt  that  the  dominant 
idea  is  that  of  sacred  indwelling,  of  which  the  following  passages  afford  striking 
specimens : — Exodus  xxv,  8 :  "  Let  them  make  me  a  sanctuary,  that  I  may  dwell 
C^Wim)  among  them."  Exodus  xxix,  45  :  "And  I  will  dwell  {^Ti'^'J'iD)  among  the 
children  of  Israel,  and  will  be  their  God."  Num.  v,  3  :  "  That  they  defile  not  their 
camps,  in  the  midst  whereof  I  divell  ("Tli^ffl.")  Psalm  Ixviii,  16  :  "  This  is  the  hill 
which  God  desireth  to  dwell  in;  yea,  the  Lord  will  dwell  in  it  (p'i"')  forever." 
Psalm Ixxiv,  2:  "Remember — this  Mount  Zion,  wherein  thou  hast  dwelt  (!n3DTL\") 
It  is  more  especially  employed  when  the  Lord  is  said  to  "  cause  his  name  to  dwell," 
implying  the  stated  visible  manifestation  of  his  presence.  Ezra  vi,  12:  "And  the 
God  that  hath  caused  his  name  to  dwell  there"  (tlJ^lU  pTU)  literally,  "  hath  shekinized 
his  name,"  compare  Dent,  xii,  11 ;  xiv,  23 ;  xvi,  6  ;  xxvi,  2.  It  is  emphatically  em- 
ployed in  speaking  of  the  cloud  of  the  Divine  Glory  dwelling  upon  Mount  Sinai. 
Exodus  xxiv,  16:  "And  the  glory  of  the  Lord  abode  {'p'^'^)  upon  Mount  Sinai." 
The  term  Shckinah  '^a'^STU  is  defined  by  Buxtorf  (Lex.  Tal.,  voc.  "plZJ^  as  meaning 
primarily  "  habitation "  or  "  inhabitation,"  but  as  having  a  dominant  reference  to 
the  Divine  Glory  in  its  outward  visible  manifestation. 

It  is  difiicult  to  speak  of  the  precise  nature  of  the  phenomenon  thus  exhibited. 
"  We  can  only  say  that  it  appears  to  have  been  a  concentrated  glowing  brightness, 
a  preternatural  splendor,  an  effulgent  something,  which  was  appropriately  expressed 
by  the  term  '  glory ;'  but  whether  in  philosophical  strictness  it  was  material  or  im- 
material, it  is  probably  impossible  to  determine." 

As  this  was  not  the  first  visible  display  of  the  glory  of  Jehovah,  it  becomes 
interesting  and  important  to  trace  its  previous  manifestation.  The  first  time  Jehovah 
revealed  himself  in  this  manner  was,  perhaps,  when  the  fallen  pair  "  heard  the 
voice  of  the  Lord  God  walking  in  the  garden."  Gen.  iii,  8.  Undoubtedly  an  appear- 
ance similar  to  the  shekinah  of  the  tabernacle  was  displayed  at  Eden,  when  the 
Lord  God  " drove  out  the  man:  he  inhabited  or  dwelt  between  (shekinized)  the 
cherubims  at  the  east  of  the  garden  of  Eden,  and  the  fierce  fire  infolding  itself 
to  preserve  the  way  of  the  tree  of  life."  Gen.  iii,  24.  How  long  this  appearance 
continued,  or  when  it  was  first  renewed  after  the  flood,  we  cannot  tell ;  but  there 
can  be  little  doubt  that  Abraham  was  favored  with  a  vision  of  Jehovah  in  this 
manner.  The  language  of  Stephen  would  of  itself  imply  as  much  :  "  The  God  of 
glory  appeared  unto  our  father  Abraham,  when  he  was  in  Mesopotamia."  Acts  vii,  2. 
It  seems,  therefore,  that  Abraham  was  called  to  leave  his  father's  house,  as  Moses 
was  to  return  to  Egypt,  by  a  vision  of  the  shekinah.  The  father  of  the  faithful  had 
other  similar  revelations.  AVlien  he  received  the  covenant  of  circumcision,  the 
appearance  was  so  glorioxis  that  he  "  fell  on  his  face,  and  God  talked  with  him  ;" 
and  on  the  occasion  of  his  memorable  intercession  for  Sodom,  after  "  the  men 
turned  their  faces  from  thence,  and  went  toward  Sodom,  Abraham  stood  yet  before 
the  Lord."  Gen.  xvii,  1-3 ;  xviii,  22.  Patrick.  When  Moses,  therefore,  saw  the 
glorious  flame  in  the  bush  at  Sinai,  strange  as  was  the  sight,  it  was  only  a  return  of 
that  special  Divine  Presence  which  had  been  manifested  at  the  beginning,  and  with 
which  his  fathers  had  been  favored. 

But  the  display  of  this  glory  in  the  tabernacle  was  permanent.  As  the  sanctuary 
was  called  not  merely  a  tent,  but  mish-kahn,  a  "  dwelling,"  so  this  manifestation 
of  Jehovah  was  not  a  visit,  but  a  residence.  This  was  one  of  the  highest  privileges 
of  this  dispensation ;  and  hence  the  apostle,  in  his  enumeration  of  the  prerogatives 
of  the  elected  people,  says,  "  To  whom  pertaincth  the  adoption,  and  the  glory,  and 


APPENDIX.  533 

the  covenants,  and  the  giving  of  the  law,"  &c.  Rom.  ix,  4.  (Sec  Lowman  on  the  She- 
kinah;  Kittd's  Cydopcedia  ;  Hale's  Chronolo(/y, \ol.  11,^.24;  and  Patrick's  Commentary.) 

Note  38,  page  105. — The  Lcvitical  Priesthood. 

The  appointment  of  this  priesthood  by  the  special  and  immediate  command  of 
God,  constituted  one  of  the  most  remarkable  and  important  institutions  of  the 
Hebrew  dispensation.  By  the  erection  of  the  tabernacle,  Jehovah  had  prepared  his 
dwelling-place ;  in  the  glorious  shekinah,  he  had  taken  possession  of  it ;  and  by 
this  priesthood,  he  appointed  his  ministers,  and  prescribed  the  times  and  manner  in 
which  they  should  have  access  unto  him.  This  privilege  was  enjoyed  by  all  the 
priests,  who,  in  their  regular  course,  went  twice  every  day  into  the  holy  place  to 
perform  the  service  of  the  sanctuary.  No  other  individual  might  presume  to  enter 
this  palace  of  the  great  King.  But  on  one  day  in  every  year,  the  high  priest  was 
permitted  to  enter  into  the  inner  sanctuary, — the  holy  of  holies.  Here  he  sprinkled 
the  blood  of  atonement  on  the  propitiatory,  and  stood  in  the  immediate  presence  of 
the  shekinah  of  God. 

In  comparison  ^vith  any  religious  distinction  previously  experienced  by  fallen 
man,  the  Jewish  priesthood  appears  before  us  invested  with  paramount  dignity  and 
privilege.  Their  appointment  to  this  sacred  office  by  God's  command,  their  privilege 
of  access  unto  him,  their  duty  to  pronounce  the  divine  blessing  upon  the  assembled 
■worshipers,  and  especially  their  being  an  evident  living  type  of  the  great  Redeemer, — 
all  this  attested  the  dignity  of  this  sacerdotal  institution. 

Note  39,  page  107. — The  Urim  and  Thummim. 

The  words  Urim  and  Thummim  may  be  rendered  "  lights  and  perfections,"  or, 
"  the  shining  and  the  perfect."  The  Septuagint  reading  of  Exodus  xxviii,  30,  is, 
"  Thou  shalt  put  the  Manifestation  and  the  Truth  on  the  oracle  of  judgment ;  and 
it  shall  be  on  the  breast  of  Aaron,  when  he  goes  into  the  holy  place  before  the 
Lord :  and  Aaron  shall  bear  the  judgments  of  the  children  of  Israel  on  his  breast 
before  the  Lord  continually."  (Sir  L.  C.  L.  Brunton's  Translation.)  But  this  language 
does  not  cast  much  light  upon  the  nature  of  this  remarkable  gift,  which  still  remains 
shrouded  in  great  obscurity,  both  in  respect  of  what  it  was,  and  also  as  to  the 
manner  in  which  it  was  used.  A  brief  examination  of  the  principal  opinions  which 
have  been  put  forth  on  this  diflBcult  subject,  will  afford  the  best  information 
respecting  it. 

Some  have  supposed  that  the  terms  "  Urim  and  Thummim  "  are  used  in  refer- 
ence to  the  gems  on  which  the  names  of  the  tribes  were  engraved,  and  should  be 
understood  as  specifying  the  quality  and  purity  of  these  precious  stones.  To  sup- 
port this  notion,  it  is  urged  that  when  these  terms  are  employed  the  stones  are  not 
mentioned,  and  vice  versa.  As,  for  instance,  in  Exodus  xxxix,  10-21,  there  is  no 
mention  of  the  Urim  and  Thummim,  although  the  passage  contains  a  very  particu- 
lar account  of  the  breastplate ;  while  in  Leviticus  viii,  8,  these  words  are  found, 
and  the  gems  are  not  mentioned.  But  to  this  it  seems  a  sufficient  answer  to  state, 
that  the  first-named  text  describes  the  curious  works  wrought  by  Bazaleel  and 
Aholibah ;  while  the  other  applies  to  the  investiture  of  Aaron  after  all  those 
things  had  been  made.  In  the  former,  therefore,  the  Urim  is  not  named,  because 
it  was  not  made  by  these  cunning  workmen;  in  the  latter,  the  stones  are  not 
particularized,  because  the  term  "  breastplate  "  was  a  specific  name  for  the  entire 
article,  including  the  cloth,  the  gold,  and  the  gems.  In  fact,  this  apparent  discrepancy 
arises  from  the  exactitude  of  Scripture  language,  in  stating  so  precisely  what  was 
'  done  by  Moses,  and  what  by  the  workmen. 


534  APPENDIX. 

A  second  opinion,  and  one  which  has  obtained  extensive  currency  and  credit,  is, 
that  the  Urim  and  Thummim  were  two  small  images  of  the  two  virtues  or  powers, 
and  that  these  were  placed  in  a  pouch,  or  kind  of  pocket,  in  the  breastplate,  and 
gave  oracular  answers  to  the  questions  propounded  by  the  high  priest.  This  notion 
was  gravely  put  forth  by  Philo  Judoeus,  and  has  been  frequently  advocated  by  later 
writers.  But  to  this  also  there  appears  to  be  an  insuperable  objection.  That  in  a 
religion,  the  first  principle  of  which  condemned  and  reprobated  all  images,  and 
every  pretended  material  likeness  of  Deity,  there  should  have  been  images  appointed 
to  give  oracular  replies,  which  were  imbued  with  the  prescience  of  God,  and  clothed 
with  the  authority  of  his  name,  is  utterly  incredible.  The  notion  is  therefore,  as 
Dr.  Spencer  says  of  it,  "  a  Talmudical  camel  which  no  one  that  is  in  his  wits  can 
ever  swallow." 

A  third  doctrine  entertained  on  this  subject  makes  the  Urim  and  Thummim  to 
consist  in  a  peculiar  radiance,  or  shining  light,  with  which  certain  of  the  letters  en- 
graven on  the  high  priest's  breastplate  were  invested  when  a  question  had  been  put; 
so  that  these  luminous  characters  being  arranged  gave  the  answer  to  the  inquiry. 
This  idea  has  the  express  sanction  of  Josephus.  But  here,  again,  there  are  insur- 
mountable obstacles  to  our  receiving  the  solution  offered  by  the  Jewish  historian. 

It  may  be  freely  admitted  that  some  answers  are  recorded  to  have  been  given  by 
Urim  which  might  have  been  communicated  by  this  means.  When,  for  instance, 
after  the  death  of  Joshua,  the  people  of  Israel  inquired  of  the  Lord,  saying,  "  Who 
shall  go  up  for  us  against  the  Canaanites  first,  to  fight  against  them  V  the  answer 
was,  "  Judah  shall  go  up."  Judges  i,  1,  2.  Now  it  would  in  this  case  be  regarded 
as  a  sufficient  answer,  if  the  word  "Judah"  on  the  breastplate  stood  out  with  a 
bright  shining  light.  And  so,  when  David  inquired  whether  he  should  "  go  up  into 
any  of  the  cities  of  Judah,"  the  response  was,  rt'^J)  "Go  up."  2  Sam.  ii,  1.  This 
might  also  have  been  indicated  by  the  lustre  of  these  letters.  But  in  other  cases 
this  mode  coiUd  not  have  possibly  given  a  reply.  An  instance  of  this  is  found  in 
2  Samuel  v,  23,  24,  where  the  explicit  and  detailed  directions  communicated  could 
not  by  any  possibility  have  been  represented  by  all  the  letters  in  the  breastplate. 
But,  besides  this,  in  the  greater  number  of  cases,  we  have,  on  this  theory,  an  in- 
superable diflSiculty  in  the  coiTCCt  adjustment  of  the  letters.  When  the  answer  con- 
sisted of  several  words,  admitting  the  letters  giving  the  repfy  to  stand  out  with  a 
bright  light,  how  were  they  to  be  arranged  ?  Which  was  to  be  read  first,  and  which 
last "?  No  other  answer  has  been  given  to  this  difficulty,  than  that  the  high  priest 
was  enabled  to  do  this  under  the  influence  of  the  plenary  spirit  of  prophecy.  But 
it  will  be  evident  that  this  solution  is  utterly  inadmissible ;  for,  if  we  have  to  fall 
back  on  the  communication  of  the  prophetic  spirit  to  the  high  priest,  the  Urim  and 
Thummim  is  thereby  quite  superseded ;  for  this  would  be  sufficient  of  itself  to  give 
any  answer,  or  to  solve  any  difiiculty.  This  theory  is  therefore,  when  fairly  tested, 
found  to  be  unworthy  of  confidence. 

There  is  yet  another  opinion  on  this  subject.  Jahn  and  Michaelis  regard  the 
Urim  and  Thummim  as  a  sacred  lot.  They  suppose  it  probable  that  three  stones 
were  used,  on  one  of  which  was  engraved  ^5,  "Yes,"  on  another  SiP,  "No,"  the 
third  having  no  inscription ;  and  that  the  question  was  always  so  put  that  if  any  re- 
ply were  vouchsafed,  it  might  be  given  by  a  simple  negative  or  affirmative.  But 
the  Urun  and  Thummim,  the  glory  of  that  glorious  dispensation,  must  have  been 
something  more  than  a  common  lot.  It  is  impossible  that  the  answers  recorded  in 
Scripture,  and  which  have  been  already  refeiTcd  to,  could  have  been  thus  given. 

Amid  all  this  conflict  of  opinion,  it  seems  sufficiently  evident  that  the  responses 
were  given  in  audible  voice  from  the  holy  oracle,  and  that  the  breastplate,  bearing 
as  it  did  the  names  of  the  twelve  tribes,  invested  the  high  priest  with  his  true  repre- 


APPENDIX. 


535 


sentative  character,  and  thus  enabled  him  successfully  to  ask  counsel  of  God.  (See 
Prideaux's  Connection.  Ann.  334;  Kitto's  Cyclopaedia,  art.  Urim;  Michaelis's  Com- 
mentary, art.  315;  Jahn's  Archceologia,  art.  369;  Jenning's  Jewish  Antiquities, 
pp.  156-162;  Calmet's  Dictionary,  sub  voce.) 

Note  40,  page  1 14. — Harmony  of  the  Mosaic  Laws. 

For  the  purpose  of  affording  a  condensed  view  of  the  institutions  of  the  Hebrew 
religion,  we  transcribe  the  following 


HARMONY  OF  THE  MOSAIC  LAW, 

ARRANGED  UNDER  PROPER  HEADS,  WITH  REFERENCES  TO  THE  SEVERAL  PARTS  OF  THE  PENTA- 
TEUCH, WHERE  THE  RESPECTIVE  LAWS  OCCUR.  FROM  A  MANUSCRIPT  IN  THE  LIBRARY  OF 
ST.  JOHN  baptist's  COLLEGE,  PRESENTED  BY  ARCHBISHOP  LAUD. 

THE  FIRST  CLASS. 

THE  MORAL  LAW,  WRITTEN  ON  THE  TWO  TABLES,  CONTAINING  THE  TEN  COMMANDMENTS. 

The  First  Table,  which  includes 
The  first  commandment 20.  13. 


Exodus, 
chap. 


Leviticus, 
chap. 


Numbers, 
chap. 


The  second  commandment  ...     20.  23.  34.     19.  26.  18. 


The  third  commandment 

20,  23. 



5. 

The  fourth  commandment j 

20.  23.  31. 
34,  35. 

19.  23.  26. 

The  Second  Table,  which  includes 

The  fifth  commandment 

The  sixth  commandment 

The  seventh  commandment . . . 

The  eighth  commandment 

The  ninth  commandment 

The  tenth  commandment 

The  sum  of  both  tables 

20.  22. 

20. 

20. 
20.  22. 
20.  23. 

20. 

19. 
19. 
18,19. 
19. 
19.                 .„ 

19. 

5. 
5. 
5.23 
5. 
5. 
5. 
6. 

THE  SECOND 

CLASS. 

TI 

Of  the  holy  place .... .... 

IE  CEREMONIAL  LAW. 

20.                  17. 
(  25,  26, 
1  27.  35. 

12 

Of  the  matter  and  structure  of 
the  tabernacle 

Of  the  instruments  of  the  same, 

Of  the  laver  of  brass 

30. 

27. 

30. 

25. 
25,  26. 
25,  26. 

28. 

The  altar  of  burnt-offerings  . .  - 
The  altar  of  incense .... . . 

The  candlestick  of  pure  gold  . . 

The  table  of  show-bread 

The  ark 

Of  the  priests  and  their  vest- 
ments, for  Glory  and  Beauty 

536 


Of  the  choosing  of  the  Lc^-ites. 
Of  the  priests'  oflSce  in  general. 

Of  their  office  in  teaching 

Of  their  office  in  blessing 

Of  their  office  in  offering ;  which 
function,  largely  spreading  it- 
self, is  divided  into  these 
heads : — 

What  the  sacrifices  ought  to  be  

Of  the  continual  fire .... 

Of  the  manner  of  the  bumt- 
ofiferings .... 

Of  the  manner  of  the  peace- 
offerings .... 

Of  the  manner  of  the  sacrifices, 
according  to  their  several 
kinds,  viz., 

For  sin  committed  through  ig- 
norance of  the  law 

For  sin  committed  through  ig- 
norance of  the  fact 

For  sin   committed  wittingly, 

yet  not  through  impiety 

The  special  law  of  sacrifices  for 
sin .... 

Of  things  belonging  to  the  sac- 
rifices    

Of  the  show-bread 

Of  the  lamps 27. 

Of  the  sweet  incense 30. 

Of  the  use  of  ordinary  oblations, 
whereof  there  were  several 
kinds  observed  by  the  priests : 

Of  the  consecration  of  the  high 
priest,  and  other  priests 29,  30. 

Of  the  consecration  and  office 
of  the  Levites ....~ 

Of  the  dwellings  of  the  Levites  . . .  , 

Of  the  anointing  of  the  altar, 
and  all  the  instruments  of  the 
tabernacle 29,  30. 

Of  the  continual  daily  sacrifice  29. 

Of  the  continual  Sabbath-day's 
sacrifice 

Of  the  solemn  sacrifices  for 
feast-days,  which  were  divers, 
and  had  peculiar  rites,  distin- 
guished into  these  chapters, 
viz., 


APPEND 

•IX. 

Exodus, 

Leviticus, 

Numbers,         Deuteron. 

chap. 

chap. 

chap.                chap. 

.... 

18.  3.  8. 

.... 

3.  18. 

.... 

19.  10. 

(    18.  12.  17. 
-■■•    i         31. 

.... 

.... 

6. 

22. 
6. 

6,7. 

3.7. 


4. 
5.7. 

6. 

6,7. 

2.  6.  7. 
24. 
24. 


6.8. 


15.  17. 


15. 


8. 
35. 


28. 
28. 


APPENDIX. 


537 


Exodus,         Leviticus, 
chap.  chap. 

Oftrumpets ....              .... 

Of  kalends,  or   beginnings   of 

months ....               ---• 

Of  the  three  most  solemn  feasts 

in  general 23.  34. 

Of  the  feast  of  passover <  '  „/ 

Of  the  feast  of  pentecost 23,  24. 

Of  the  feast  of  tabernacles 23.  34. 

Of  the  feast  of  blowing  the  trum- 
pets    .... 

Of  the  feast  of  expiation 30. 

Of  first-fruits 22,  23.  34. 

Oftithes 

Of  fruits  growing,  and  not  eaten 

of 19. 

Of  the  first-bom 13.22.34 

Of  the  Sabbatical  year 23. 

Of  the  year  of  jubilee 

Of  vows  in  general .... 

What  persons  ought  not  to  make 

vows .... 

What  things  cannot  be  vowed-  

Of  redemption  of  vows .... 

Of  the  vows  of  the  Nazarites  . .  .... 

Of  the  laws  proper  for  the 
priests,  viz., 

Of  pollutions .... 

Of  the  high  priest's  mourning . .  .... 

Of  his  marriage .... 

Of  the  mourning  of  the  ordinary 

priests — • 

Of  their  marriage 

Of  their  being  forbidden  the  use 

of  wine,  &c .... 

Of  sanctified  meats 

Of  the  ofiice  of  the  Levites  : — 

In  teaching ....               — • 

In  offering ....               .... 

Other  promiscuous  ceremonial 

laws : — 

Of  uncleanness  in  general 15.  19. 

Of  uncleanness  in  meats,  viz., 

Of  blood Gen.  9  23.              7.17.10. 

Of  fat 3.7. 

Of  dead  carcasses 22.                 17. 

Other  meats,  and  divers  kinds 

of  living  creatures •.-•              11.20. 

Of  uncleanness  in  the  issue  of 

seed  and  blood --..             15.12. 


22. 
21. 
21. 

21. 

21. 

10. 


(6.  17.  19.) 
1       22.       f 


Numbers, 
chap. 
10. 

28. 


Deuteron. 
chap. 


23. 



16. 

23. 

9.28. 

16. 

23. 

28. 

16. 

23. 

29. 

16. 

23. 

29. 

16.  13. 

29. 

2. 

15. 

26. 

21. 

18. 

12.14.26. 

25. 

25. 

27. 

30. 

30. 

27. 

.... 

27. 

5.  18. 


3.  4.  18. 


15. 


13, 


23. 


12.15.18. 

17.27.31. 
10. 


12. 
14. 
14. 
23. 


Qm  APPENDIX. 

Exodus,  Leviticus,  Numbers,         Deuterou. 

chap.  chap.  chap.                  chap. 

In  the  dead  bodies  of  men  ... .          19. 

In  the  leprosy 13,14.  5.                  24. 

Of  circumcision Gen.  17          12. 

Of  the  water  of  expiation ....  9. 

Of  the  mourning  of  the  Israel- 
ites   19.                  14. 

Ofmixtures 19.                 22. 

Of  their  garments ;  and  writing 

the  law  privately ....  15,            6.11.22. 

Of  young  birds  not  to  be  taken 

withthedam ....  ....  ....                22. 

Of  their  paddle-staves ....  ....              23. 

THE  THIBD  CLASS. 

THE  POLITICAL  LAW. 

The  magistrate  is  the  keeper  of  the  precepts  of  both  tables,  and  to  have  respect  to 
human  society;  therefore  the  Political  Laws  of  the  Israelites  are  referred  to 
both  the  tables,  and  are  to  be  reduced  to  the  several  precepts  of 

THE  MORAL  LAW. 

Lmos  referred  to  the  First  Table;  namely, 

I.  To  the  First  and  Second  Commandments,  viz., 

Exodus,  Leviticus,  Numbers,  Deuterou. 

chap.  chap.  chap.  chap. 

Of  idolaters  and  apostates 22.  20.                 13.17. 

Of  abolishing  idolatry 23.  24              33.  7.12. 

Of  diviners  and  false  prophets..           22.  19.20.               18. 

Of  covenants  with  other  gods .         23. 34.              7. 

n.  To  the  Third  Commandment,  viz.. 
Of  blasphemies 24.  15, 

in.  To  the  Fourth  Commandment,  viz., 
Ofbreaking  the  Sabbath 31.35.  15. 

Political  Laws  referred  to  the  Second  Table;  namely, 
I.  To  the  Fifth  Commandment,  viz., 

Of  magistrates,  and  their  au- 1  ^.         j  1.  16,  17. 

thority )  '      '  '         (        23. 

Ofthepower  of  fathers 21.  20.  21. 

n.  To  the  Sixth  Commandment,  viz.. 

Of  capital  punishments  in  gene- 
ral   .-.  .-•-  21.24. 

Of  willful  murder 21.  24.  35.  19. 

Of  manslaughter,  unwittingly 
committed :  and  of  the  cities 
ofrefuge..'. 21.  ....  35.  19.21.22. 


APPENDIX. 


539 


Of  heinous  injury 

Of  punishments,  not  capital  - .. 
Of  the  law  of  war 


Exodus, 
chap. 
21. 


Leviticus, 
chap. 
24. 


Numbers, 
chap. 


Deuteron. 

chap. 

25. 

25. 

20.  23. 


III.  To  the  Seventh  Commandment,  viz., 


Of  unla\\'ful  marriages 

Of  fornication 

Of  whoredom 

Of  adulteiy  and  jealousy 

Of  copulation  against  nature 
Of  divorcements 


Other  matrimonial  laws 


22. 


22. 


21. 


18.  20. 
19. 
21. 

19,  20. 

18.  20. 

18.  20. 


IV.  To  the  Eighth  Commandment,  viz., 


Of  the  punishments  of  thefts . . . 

Of  sacrilege Joshua  7 

Of  not  injuring  strangers 

Of  not  defrauding  hirelings 

Of  just  weights 

Of  removing  the  landmark 

Of  lost  goods 

Of  stray  cattle 

Of  corrupted  judgments 

Of  fire,  breaking  out  by  chance 

Of  men-stealing 

Of  the  fugitive  servant 

Of  gathering  fruits 

Of  contracts,  viz., 

Of  borrowing 

Of  the  pledge 

Of  usury 

Of  selling 

Of  a  thing  lent 

Of  a  thing  committed  to  be  kept 

Ofheirs 


22. 


22.  23. 

19. 

.... 

19. 

.... 

19. 

22. 

22,  23. 

.... 

23. 

19. 

22. 

19.  23. 


22. 

.... 

22. 

25. 

21. 

25. 

22. 

22. 

7.22, 
23. 
22. 
22. 

24. 

21,  22.  24. 

25. 


10. 

26.25 

25. 

19. 

22. 

16.24 

24. 
23. 

23,  24 

15. 
24. 
23. 
15. 


(  26,  27.  33,  ) 
(        36.        ) 


Of  witnesses 

The  establishing  of  the  political 
law   

The  establishing  of  the  divine  i 
law  in  general ! 

From  the  dignity  of  the  lawgiver 

From  the  excellency  of  the  laws 


V.  To  the  Ninth  Commandment,  viz., 
5. 


21. 


19,  20.  22. 


15. 


17.  19. 

4. 
(  6.  11.29. 
i  30.  31. 
4,  5,  6,  7, 
8.  10.  26, 
27. 
4.26, 


m 


From  the  promises 

From  the  threatenings. 


APPENDIX. 

Exodus,         Leviticus, 

Numbers, 

Deuteron. 

chap.                 chap. 

chap. 

chap. 

''■^:^^}.8..e. 

.... 

(  4,  5,  6,  7. 
]  10,11.  12. 
(        28. 
(   4.7.11. 

23.                  26. 

.... 

]  27.28,29, 
C        30. 

Critica  Biblioa. 

Note   41,  page  129. — The  Grounds  on,  which  the   Hebrews  claimed  a  Eight  to 

Palestine. 

The  learned  Michaelis  contends  that  the  Israelites  claimed  the  possession  of  this 
land  as  a  matter  of  right,  because  "  Palestine  had,  from  time  immemorial,  been  aland 
of  Hebrew  herdsmen,  and  the  Israelites,  who  had  never  abandoned  their  right  to  it, 
claimed  it  again  of  the  Canaanites,  as  unlawful  possessors."  ("  Commentaries,^^  vol.  i. 
art.  xxxi.)  Without  going  at  length  into  the  professor's  argument,  we  may  satisfy 
ourselves  by  insisting  on  two  facts  which  we  regard  as  decisive.  First.  The 
ancestors  of  the  Israelites  did  not  claim  prior  or  exclusive  possession  of  Palestine 
in  respect  of  the  Canaanites.  On  the  contrary,  Moses  is  careful  to  inform  us  that, 
at  the  time  of  Abraham's  sojourn  there,  "  the  Canaanites  were  then  in  the  land." 
Gen.  xii,  6 ;  xiii,  7.  If  priority  of  occupation,  therefore,  has  any  weight,  it  evidently 
belonged  to  the  Canaanites.  Abraham,  it  is  freely  admitted,  traveled  through  the 
country  entirely  independent  of  the  petty  princes  or  kings  of  Palestine ;  but  it  is 
equally  true  that  he  and  his  sons  dwelt  here  "  as  in  a  strange  country,  and  con- 
fessed that  they  were  strangers  and  pilgrims."  Heb.  xi,  9-13.  In  fact,  the  whole 
scope  of  the  apostle's  argument  is  based  on  the  circumstance  that  Abraham  and 
his  sons  had  no  inheritance  in  Canaan.  And,  Secondly,  In  exact  accordance  with 
this  fact,  not  only  did  Abraham  not  claim  exclusive  possession  of  the  country,  but 
he  acknowledged  that  this  right  belonged  to  the  Canaanites.  No  more  convincing 
proof  of  this  can  be  required  than  that  which  is  furnished  by  the  fact  of  his  buying 
the  field  of  Machpelah.  If  he  regarded  his  right  to  any  part  of  the  soil  as  equal  to 
theirs,  why  did  he  say  to  the  sons  of  Heth  1 — "  I  am  a  stranger  and  a  sojourner 
with  you :  give  me  a  possession  of  a  burying-place  with  you,  that  I  may  bury  my 
dead  out  of  my  sight."  Gen.  xxiii,  4.  But  it  may  be  asked,  "  On  what  principle, 
then,  can  the  conduct  of  the  Israelites  be  justified  1  Or,  by  what  authority  did  they 
invade  Canaan,  and  destroy  its  inhabitants  1"  The  reply  is  simple  and  explicit : 
The  land  was  given  them  by  God ;  and  given  them,  not  only  that  the  Divine  pur- 
pose respecting  them  might  be  accomplished,  but  also  as  a  just  punishment  of  the 
sins  of  the  Canaanites.  Hence  the  reason  given  for  the  delay  which  took  place  was 
this :  "  The  iniquity  of  the  Amorite  is  not  yet  full."  Gen.  xv,  16.  This  Divine  gift 
was  the  warrant  for  the  invasion  of  the  land ;  and  the  means  by  which  possession 
was  obtained  were  suitable  and  commensurate.  Not  only  was  the  martial  power  of 
the  Israelites  unequal  to  the  task,  but  in  every  stage  of  the  war  God  proved,  by 
repeated  miraculous  interpositions,  that  this  was  not  simply  a  conflict  between 
nations  in  the  ordinary  sense,  but  a  just  punishment  inflicted  by  Divine  Justice  on 
a  wicked  people.  There  is  therefore  really  no  more  difficulty  in  reconciling  the 
destruction  of  the  Canaanites  with  the  Divine  Goodness,  nor,  in  fact,  so  much,  as 
meets  us  in  the  destruction  of  Lisbon  or  of  Catania  by  earthquakes.  This  was 
strikingly  shovra  in  the  events  which  happened  to  the  Israelites  immediately  after 
the  fall  of  Jericho. 


APPENDIX.  541 

Note  42,  page  130. — The  Giheonites. 

It  is  a  very  remarkable  fact,  that  those  apparently  trivial  and  accidental  circum- 
stances which  are  found  in  connection  with  this  portion  of  the  history  of  the 
Hebrews,  are,  when  considered  in  their  connection  and  results,  of  the  highest  im- 
portance. Such  is  the  case  with  this  historical  incident  respecting  the  Gibconites. 
The  Israelites  were  prone  to  forget  God,  to  throw  off  the  authority  of  his  law ;  oft- 
repeated  miraculous  interposition  became  therefore  necessary,  in  order  to  preserve 
in  the  public  mind  a  knowledge  of  Jehovah,  and  a  remembrance  of  that  covenant- 
favor  by  which  he  gave  them  possession  of  Canaan.  Nor  is  it  easy  to  conceive  of 
any  event  or  circumstance,  which  could  be  made  so  prominent  and  permanent  a 
memorial  of  the  mighty  interposition  of  God  on  behalf  of  the  Hebrew  people,  as  was 
this  subjection  of  the  Gibeonites.  Through  all  succeeding  generations,  as  long  as 
any  descendant  of  this  Canaanitish  tribe  remained  as  a  servile  attendant  on  the 
sanctuary,  so  long  would  the  Israelites  have  before  them  a  living  proof  of  the  early 
history  of  their  nation  as  recorded  in  their  sacred  books  ;  a  standing  demonstration 
of  the  miraculous  interposition  by  which  the  nation  was  planted,  and  grew  up  into 
power.  Just  as  the  Jews  at  this  day  present  a  perpetual  proof  of  the  ti'uth  of 
Holy  Scriptiure  to  Gentile  nations  ;  so  did  the  servitude  of  the  Gibeonites  attest  to 
the  Hebrews  the  authenticity  of  their  early  history,  and  establish  the  great  fact  of 
their  covenant  relation  to  Jehovah. 

Note  43,  page  131. — The  miraculous  Hailstones. 

Speculations,  more  curious  than  either  reasonable  or  useful,  have  been  raised 
respecting  the  nature  of  these  "  stones," — whether  they  were  real  stones,  or  hail.  As 
large  stony  substances  have  been  known  to  fall  from  the  clouds  on  many  occasions, 
and  in  various  parts  of  the  world,  it  has  been  contended  that  the  miracle  recorded 
here  consisted  in  the  showering  down  of  such  stones  upon  the  routed  Canaanites. 
This  does  not,  however,  appear  probable.  Neither  sacred  nor  profane  history  con- 
tains any  account  of  such  a  fall  of  meteoric  stones  as  would  be  fatal  to  an  army. 
Although,  in  a  miracle  like  this,  it  may  be  thought  unreasonable  to  look  for  any 
precedent  to  aid  us  in  its  explanation,  it  is  important  to  consider  that  the  miracu- 
lous intei-positions  of  God  in  behalf  of  his  people  were  usually  effected  with  the 
least  possible  disturbance  of  the  ordinary  operations  of  nature  ;  and  therefore,  as  in 
the  explanation  of  holy  writ  it  is  not  allowable  to  interpose  a  miracle  unless  the  text 
clearly  and  unequivocally  demands  it,  so  the  nature  and  extent  of  the  miraculous 
action  ought  not  to  be  unnecessarily  magnified.  If  the  narrative  before  us  be 
considered  under  the  guidance  of  this  sound  principle,  it  will  be  found  to  teach 
that  an  extraordinary  and  miraculous  fall  of  hail  was  made  so  destructive  to  the 
enemies  of  Israel,  that  a  greater  number  perished  from  this  cause  than  by  the  sword. 
The  soimdness  of  this  interpretation  is  confirmed  by  the  fact,  that  the  destructive 
character  of  the  agency  is  ascribed  to  the  size  of  the  stones, — "  great  stones." 
Now,  if  meteoric  substances  had  been  meant,  this  term  would  have  been  improper ; 
for  the  average  size  of  those  stones  has  not  been  in  any  way  determined :  and  so 
would  it  have  been  unnecessary ;  for  stones  of  this  kind,  of  whatever  size,  falling 
fi-om  a  great  height,  would  be  sufficiently  destructive.  But  this  term,  which,  on  any 
other  hypothesis,  is  purely  expletive,  becomes  full  of  meaning,  if  an  extraordinary 
fall  of  hail  was  intended ;  for,  in  that  case,  it  would  be  highly  necessary  to  mention 
the  great  size  of  the  stones  in  order  to  account  for  the  fatal  effects  which  they  pro- 
duced. That  this  instniment  might  occasion  such  destruction,  is  proved  by  the  fact, 
that  the  plague  of  hail  was  one  of  the  most  ruinous  of  the  inflictions  on  Egypt. 


542  APPENDIX. 

Note  44,  page  132. — The  Miracle  of  Joshua. 

Scarcely  any  fact  related  in  Holy  Scripture  has  attracted  more  attention,  or  given 
rise  to  greater  diversity  of  opinion,  than  this.  If  the  authorized  English  version  of 
this  passage  may  be  taken  as  a  faithful  exponent  of  the  sacred  text,  then  we  have 
here  a  plain  account  of  a  very  stupendous  miracle,  wrought  by  the  immediate  power 
of  Jehovah,  at  the  supplication  of  his  servant,  for  the  deliverance  of  Israel  and  the 
total  destruction  of  their  enemies.  But  this  is  doubted,  or  denied ;  and  it  is  alleged 
that  this  interpretation  of  the  sacred  writer  not  only  gives  a  very  improbable  narra- 
tive, but  tliat  it  contains  statements  philosophically  false. 

It  becomes  necessary,  therefore,  to  look  carefully  at  the  whole  case,  and  endeavor 
to  understand  the  true  import  of  the  account.  The  facts  are  indisputalile.  Joshua, 
while  at  Gilgal,  received  a  message  from  the  Gibeonites,  who  had  so  craftily  induced 
liim  to  make  a  league  with  them,  stating  that  the  kings  of  the  Amorites  had  gathered 
their  forces  together  against  Gibeon,  and  imploring  him  to  come  to  their  rescue. 
Joshua  X,  6.  Joshua  perceived  the  importance  of  saving  this  large  and  strong 
town  from  falling  into  the  hands  of  his  enemies ;  so  he  "  ascended  from  Gilgal ;" 
this  is  literally  correct ;  for,  in  the  course  of  this  march,  he  would  have  to  cross  the 
high  ridge  of  hills  which  ran  from  north  to  south  through  the  centre  of  the  country. 
Joshua  would  therefore  have  to  ascend  continually  from  the  plains  of  Jericho,  until 
he  had  passed  Gibeah,  and  attained  the  summit  near  Ramah.  Here  he  would  be 
close  upon  Gibeon,  which  lay  just  below  on  the  west  side.  With  this  advantage  of 
ground,  and  assured  of  victory  by  special  revelation  from  Jehovah,  Joshua  suddenly 
assailed  the  combined  army  of  the  Amorites,  who,  terrified  and  broken  by  this 
unexpected  assault,  gave  way,  and  fled  down  the  valley  which  runs  to  the  north  of 
Gibeon  westward,  toward  Beth-horon.  At  this  point,  the  Lord  fouglit  for  Israel  by 
showering  down  great  hail-stones  upon  the  Amorites;  so  that  greater  numbers 
perished  from  this  cause  than  from  the  sword.  In  the  midst  of  this  successful  con- 
flict, Joshua  is  represented  as  speaking  unto  the  Lord  in  the  sight  of  all  Israel, 
"  Sun,  stand  thou  still  upon  Gibeon  ;  and  thou,  moon,  in  the  valley  of  Ajalon ;" 
and  we  are  told,  "  The  sun  stood  still,  and  the  moon  stayed,  until  the  people  had 
avenged  themselves  upon  then-  enemies ;"  and  again,  that  "  there  was  no  day  like  that 
before  it  or  after  it,  that  the  Lord  hearkened  unto  the  voice  of  a  man :  for  the  Lord 
fought  for  Israel."  Verses  12-14. 

Now  where  is  the  improbability  of  this  account,  even  upon  the  supposition  that 
the  sun  and  moon  were  arrested  in  their  course  ?  It  is  objected  that  the  occasion 
did  not  justify  a  miracle.  Yet  a  miracle  was  certainly  wrought ;  for  no  critical 
torture  can  prevent  the  text  from  saying,  "  There  has  been  no  day  like  unto  that, 
either  before  it  or  after  it,  as  to  the  Lord's  hearkening  to  the  voice  of  a  man ;  for 
the  Lord  himself  fought  for  Israel."  This  is  the  version  given  by  a  scholar,  who 
rejects  the  authorized  reading,  and  disbelieves  that  the  course  of  the  sim  was  affected. 
Yet  how  does  this  reading  obviate  the  difficulty?  We  are  told,  "By  the  Lord's 
fighting  for  Israel ;"  but,  then,  tliis  was  in  answer  to  the  prayer  of  his  servant,  and 
to  such  an  extent  as  rendered  this  day  more  remarkable  in  the  annals  of  the  world 
than  any  other.  It  must  therefore  have  been  a  miraculous  intcii)osition  of  the 
highest  order ;  and,  consequently,  nothing  is  gained.  Those  who  object  to  the  gene- 
rally received  sense  of  the  passage,  must  be  called  upon  to  remember  that  it  stands 
in  a  sacred  record  of  the  marvelous  interpositions  of  God  in  behalf  of  his  elected 
people ;  and  they  must  admit  that  it  makes  this  day  pre-eminent  for  some  great 
interposition ;  and  before  they  can  hope  to  set  aside  the  meaning  which  Jewish 
antiquity,  as  well  as  the  whole  body  of  Christian  divines,  (with  very  few  exceptions,) 
have  seen  in  this  text,  they  must  find  a  sense  which  will  justify  this  remarkable 


APPENDIX.  543 

encomium,  which,  amid  the  records  of  Moses  and  Elijah,  of  Isaiah  and  Daniel,  shall 
make  this  day,  on  account  of  the  answer  granted  to  the  prayer  of  Joshua,  in  some 
essential  particular,  without  a  precedent  in  the  whole  of  the  Divine  administration  • 
for  there  "  has  been  no  day  like  unto  that  before  it  or  after  it." 

But  if  the  words  of  the  text  do  not  teach  us  that  the  relative  position  of  the  sun 
with  respect  to  the  earth  was  for  awhile  supernaturally  fixed,  so  as  to  produce  au 
elongation  of  the  day,  what  was  the  object  of  Joshua's  address  1  And  why  did  he 
refer  to  the  sun  and  moon  at  all  ?  Those  who  take  the  view  to  which  we  object, 
say  that,  in  an  address  to  the  Israelites,  the  Hebrew  leader  apostrophizes  the  sun, 
declaring  that  he  should  not  go  down  until  he  had  witnessed  their  triumph  over  the 
Canaanites ;  and  that,  when  it  is  said,  "  The  sun  stood  still,"  it  is  meant  that,  being 
in  the  meridian,  his  slight  apparent  motion  made  scarcely  any  perceptible  difference 
in  the  position  of  shadows  !  In  proof  of  this,  we  are  told  that  the  ancient  Jews  re- 
garded the  sun  as  stationaiy  from  half-past  eleven  to  half-past  twelve  every  day ! 
And  this  mode  of  interpretation  is  supposed  to  rescue  the  narrative  from  difiiculty ! 
But,  to  receive  this  emendation,  we  must  believe  that,  in  the  midst  of  a  desperate 
conflict,  when  the  cause  of  Israel  required  the  extermination  of  the  foe  which  had 
just  at  this  time  given  way  before  the  a.ms  of  Israel  and  the  miraculous  hail-storm, — 
Joshua,  amid  all  the  tumult  of  battle,  proceeds  to  harangue  his  men ;  and  in  the 
com-se  of  his  speech  makes  a  poetical  allusion  to  the  sun,  as  staying  to  witness  their 
triumph ;  and  that  afterward,  when  the  conflict  is  over,  and  Joshua,  laying  aside  the 
sword  of  the  general  for  the  pen  of  the  historian,  and  narrating  the  events  of  this 
wonderful  day,  under  the  inspiration  of  the  Spirit  of  God,  vsrites,  "  So  the  sun  stood 
still  in  the  midst  of  heaven," — he  means  to  teach  all  posterity,  that  the  apparent 
motion  of  the  sun  is  scarcely  perceptible,  and  that  shadows  do  not  change  much  for 
about  an  hour  at  mid-day !  Those  who  regard  this  as  freeing  the  text  from  diifl- 
culty,  and  the  nan-ative  from  improbability,  may  adopt  it ;  on  our  own  mind  it  has 
the  very  opposite  eff'eet. 

But  it  is  said  that  this  account,  taken  in  the  usual  sense  of  language,  is  unphilo- 
sophical  and  incorrect.  This  has  been  often  urged,  and  is  frequently  admitted.  Yet 
it  does  not  appear  to  be  certain,  even  if  no  further  explanation  could  be  oflTered. 
At  the  crisis  of  the  conflict  Joshua  saw  the  moon  sinking  in  the  west  over  the  val- 
ley of  Ajalon,  while  the  sun  stood  over  Gibeon  farther  east :  knowing  that  darkness 
would  cover  the  retreat  of  his  enemies,  he  prayed  to  Jehovah,  and  implored  that 
these  luminaries  might  retain  these  relative  positions  with  respect  to  the  earth. 
This  was  the  spirit  of  the  address,  and  the  language  in  which  it  was  enunciated  was 
popular,  but  appropriate ;  and  the  word  prevailed,  the  sun  and  moon  retained  these 
relative  positions.  And  as  nothing  could  be  more  out  of  place  on  such  an  occasion 
than  scientific  niceties,  even  if  Joshua  had  known  them,  the  language  seems  to  be 
suitable  and  correct. 

But  a  critical  attention  to  the  original  terms  removes  this  alleged  difficulty.  That 
the  grammatical  sense  of  the  Hebrew  words  fully  bears  out  the  authorized  transla- 
tion in  teaching  the  cessation  of  the  apparent  motion  of  the  sun,  is  admitted  by  those 
who  are  most  opposed  to  this  interpretation.  One  of  these  observes,  "  As  to  our 
passage,  its  poetical  character  would,  in  the  first  place,  seem  to  us  to  demand  the 
rendering  '  to  stand  still ;'  and  that,  in  the  second  place,  this  rendering  is  linguisti- 
cally admissible,  appears  from  the  Book  of  Joshua  itself;  for,  chap,  x,  13,  the  verb 
1)2'$  '  to  cease  doing,'  '  to  an-est  a  peculiar  course,'  '  to  stand  still,'  (Gen.  xxix,  35 ; 
xsx,  9 ;  1  Sam.  xx,  38 ;  Hab.  iii,  11,)  '  to  stand  fast,'  '  to  remain  immovable,'  (Psalm 
xxxiii,  9, 11,  &c.,)  is  used  as  a  substitute  for  Qbn,  and  the  identical  meaning  of  both 
terms,  therefore,  is  clearly  proved." — Journal  of  Sacred  Literature,  No.  V,  p.  145.  But, 
while  the  proper  application  of  these  terms  to  the  cessation  of  motion  is  thus  fully 


544  APPENDIX. 

admitted,  it  must  be  shown  that  the  ideal  meaning  of  dah-mam  goes  beyond  this. 
Dr.  Lee  explains  it  by  "  was  dumb,  silent,  quiet,  inactive ;"'  and  hence  Dr.  Clarke 
observes,  "  The  terms  in  this  command  are  worthy  of  particular  note :  Joshua  does 
not  say  to  the  sun, '  Stand  still,'  as  if  he  had  conceived  him  to  be  running  Ids  race  round 
the  earth ;  but, '  Be  silent,^  or  inactive ;  that  is,  as  I  understand  it, '  Restrain  thy  influ- 
ence ;  no  longer  act  upon  the  earth,  to  cause  it  to  revolve  round  its  axis ;'  a  mode 
of  speech  which  is  certainly  consistent  with  the  strictest  astronomical  knowledge ; 
and  the  writer  of  the  account,  whether  Joshua  himself,  or  the  author  of  the  Book 
of  Jasher,  in  relating  the  consequence  of  this  command,  is  equally  accurate,  using  a 
word  widely  different  when  he  speaks  of  the  effect  the  retention  of  the  solar  influence 
had  on  the  moon ;  in  the  first  case  the  sun  was  silent,  or  inactive,  DIT  dom ;  in  the 
latter,  the  moon  stood  still,  HttS*  amad.  The  standing  still  of  the  moon,  or  its  contin- 
uance above  the  horizon,  would  be  the  natural  effect  of  the  cessation  of  the  solar 
influence,  which  obliged  the  earth  to  discontinue  her  diurnal  rotation,  which,  of 
course,  would  arrest  the  moon :  and  thus  both  it  and  the  sun  were  kept  above  the 
horizon,  probably  for  the  space  of  a  whole  day. 

"Persons  who  are  no  friends  to  Divine  revelation,  say,  'that  the  account  given 
of  this  miracle  supposes  the  earth  to  be  in  the  cent7e  of  the  system,  and  the  sun 
movable ;  and,  as  this  is  demonstrably  a  false  philosophy,  consequently,  the  history 
was  never  dictated  by  the  Spirit  of  truth.'  Others,  in  answer,  say, '  that  the  Holy 
Spirit  condescends  to  accommodate  himself  to  the  apprehensions  of  the  vulgar.  The 
Israelites  would  naturally  have  imagined  that  Joshua  was  deranged,  had  he  bid  the 
earth  stand  still,  which,  they  grant,  would  have  been  the  most  accurate  and  philoso- 
phical mode  of  command  on  this  occasion.'  But,  with  due  deference  both  to 
objectors  and  defenders,  I  must  assert,  that  such  a  form  of  speech  on  such  an  occasion 
would  have  been  utterly  unphilosophic ;  and  that  the  expressions  found  in  the  text 
are  such  as  Sir  Isaac  Newton  himself  might  have  denominated,  everything  consi- 
dered, elegant,  correct,  and  sublime.  Nor  does  it  at  all  appear,  that  the  j^rejudices 
of  the  vulgar  were  considered  on  this  occasion ;  nor  is  there  a  word  here,  when  pro- 
perly understood,  that  is  inconsistent  with  the  purest  axiom  of  the  soundest  philo- 
sophy; and  certainly  nothing  that  implies  any  contradiction.  I  grant,  that  when 
people  have  to  do  with  astronomical  and  philosophical  matters,  then  the  terms  of 
science  may  be  accommodated  to  their  apprehensions :  it  is  on  this  ground  that  Sir 
Isaac  Newton  himself  speaks  of  the  rising  and  setting  of  the  sun,  though  all  genuine 
philosophers  know  that  these  appearances  are  produced  by  the  rotation  of  the  earth 
on  its  own  axis,  from  west  to  east.  But,  when  matters  of  this  kind  are  to  be  trans- 
acted between  God  and  his  prophets,  as  in  the  above  case,  then  subjects  relative  to 
philosophy  are  conceived  in  their  proper  terms,  and  expressed  according  to  their 
own  nature. 

"  It  is  vain  to  cry  out,  and  say, '  Such  a  cessation  of  motion  in  one  planet  could 
not  take  place  without  disordering  all  the  rest.'  This  I  deny;  and  those  who  assert 
it,  neither  know  the  Scripture  nor  the  power  of  God:  therefore,  they  do  greatly  err. 
That  the  day  was  preternaturally  lengthened,  is  a  Scripture  fact.  That  it  was  so  by 
a  miracle,  is  asserted ;  and  whether  that  miracle  was  wrought  as  above  stated,  is  a 
matter  of  little  consequence ;  the  thing  is  a  Scripture  fiict,  whether  we  know  the 
modus  operandi  or  not.  I  need  scarcely  add,  that  the  command  of  Joshua  to  the  sun  is 
to  be  understood  as  a  prayer  to  God,  (from  whom  the  sun  derived  his  being  and 
his  continuance,)  that  the  eff"ect  might  be  what  is  expressed  in  the  command ;  and 
therefore  it  is  said,  verse  14,  that '  the  Lokd  hearkened  to  the  voice  of  a  man, 
for  the  Lord  fought  for  Israel.'" — Dr.  A.  Clarke's  Commentary,  Joshua  x. 

From  a  careful  examination  of  the  whole  case,  it  therefore  appears,  that,  whatever 
difficulties  may  be  found  to  exist  in  this  part  of  the  narrative,  they  are  by  no  means 


APPENDIX.  545 

ob^dated  or  diminished  by  adopting  a  rationalitic  mode  of  interpretation ;  that  in 
fact,  the  miraculous  agency,  so  plainly  asserted  in  the  authorized  translation,  must 
be  admitted,  in  order  to  obtain  the  true  sense  of  the  sacred  narrative. 

Note  45,  page  135. — Two  Tribes  of  Amorites  expelled  by  the  Hornets. 

This  portion  of  Scripture  deserves  very  serious  attention.  The  words  communi- 
cated through  Moses  express,  in  clear  and  imambiguous  terms,  a  promise  that  the 
Lord  would,  by  means  of  annoying  and  destructive  insects,  actually  compel  some 
of  the  inhabitants  of  Canaan  to  emigrate  to  other  lands.  And  what  was  thus  pro- 
phetically promised  is,  by  the  words  of  Joshua,  declared  to  have  been  fully  effected. 
The  veteran  leader  of  Israel,  in  his  last  address  to  the  people,  when  reminding  them 
of  the  faithfulness  of  Jehovah,  and  of  the  mighty  interpositions  of  his  power  in  their 
behalf,  refers  to  the  expidsion  of  two  kings  of  the  Amorites,  by  the  agency  of  the 
hornet,  without  the  aid  of  Hebrew  arms,  as  a  well-known  and  fully  recognized  fact. 
According  to  the  Jewish  commentaries  of  R.  Nachman,  one  of  these  nations  "  was 
the  Girgashites,  who  retired  into  Africa,  fearing  the  power  of  God."  And  Proco- 
pius,  in  his  History  of  the  Vandals,  mentions  an  ancient  inscription,  in  Mauritania 
Tingitana,  stating,  "  We  are  Canaanites  flying  from  the  face  of  Joshua,  the  son  of 
Nun,  the  robber."  Whatever  importance  may  be  attached  to  these  statements,  it  is 
certain  that  the  Girgashites  are  included  in  the  list  of  the  seven  devoted  nations, 
either  to  be  driven  out  or  destroyed  by  the  Israelites.  Gen.  xv,  20,  21 ;  Deut.  vii,  1 ; 
Joshua  iii,  10;  xxiv,  11.  It  is  also  a  fact,  that  the  name  of  this  people  is  not  found 
in  the  enumeration  of  those  nations  which  were  to  be  utterly  destroyed,  (Deut.  xx, 
17,)  although  the  other  six  are  specially  set  forth;  nor  does  it  occur  among  the 
names  of  those  among  whom,  in  disobedience  to  the  Divine  command,  the  Israelites 
lived  and  intermarried.  So  that,  while  the  sacred  text  says  that  two  tribes  were 
driven  out  by  the  hornet,  and  African  tradition  alleges  that  one  of  these,  at  least, 
found  refuge  in  the  countiy  around  the  Phenician  colony  of  Carthage,  Jewish  tra- 
dition defines  the  people  thus  expelled  as  the  Girgashites ;  and  all  this  appears  to  be 
confirmed  by  the  fact,  that,  although  this  was  one  of  the  doomed  nations,  it  does  not 
appear  to  have  been  entirely  destroyed,  nor  yet  to  have  remained  in  the  land. 

The  hornet,  which  is  spoken  of  as  the  instrument  by  which  the  expulsion  of  this 
people  was  effected,  although  in  size  not  much  larger  than  a  bee,  is  said  to  be  a  most 
destructive  creatui'e,  capable  of  inflicting  severe  injury,  even  on  the  rhinoceros  and 
the  elephant,  and  of  destroying  the  smaller  animals,  not  excepting  the  camel,  whose 
skin  is  so  hard  and  well  defended  with  hair.  The  vindictive  power  that  presided 
over  this  dreadful  scourge  was  worshiped,  at  Ekron,  through  fear,  (the  reigning 
motive  of  Pagan  superstition,)  under  the  title  of  Baal-zebub,  "  Master  of  the  Hornet." 
It  is  not  improbable  that  this  idolatry  arose  at  the  time  of  the  expulsion  of  the  Gir- 
gashites, and  among  the  neighboring  tribes,  under  a  dread  of  being  visited  with  a 
similar  calamity. — (See  Hales's  Chronology,  vol.  ii,  pp.  263-265.) 

Note  46,  page  145. — Relative  Chronology  of  the  War  with  Benjamin. 

Although  these  events  are  related  in  the  latter  part  of  the  Book  of  Judges,  Ave  are 
fully  warranted  in  placing  their  occurrence  soon  after  the  death  of  Joshua.  The  fol- 
lowing (among  other)  reasons  justify  this  course: — 1.  When  these  events  occurred, 
the  tribe  of  Dan  had  not  obtained  a  settled  location.  2.  Phinehas,  the  son  of  Eleazar, 
was  alive  at  the  time  of  the  battle  of  Gibeah.  (Judges  xx,  28.)  3.  The  wickedness 
at  Gibeah  is  spoken  of  as  the  first  open  iniquity  of  Israel.  Hosea  x,  9. 

35 


546  APPENDIX. 

Note  47,  page  146. — Extent  of  the  Authority  of  the  Jtidgcs. 

It  is  a  question  which  has  been  scarcely  touched  by  biblical  critics,  but  which  is 
nevertheless  of  great  importance  to  a  clear  understanding  of  this  part  of  sacred  his- 
tory, how  far  these  several  subjugations,  and  the  authority  of  the  several  judges  who 
obtained  deliverance  for  Israel,  extended.  When,  for  instance,  we  are  told  that  this 
eastern  king  was  "  served  "  by  "  the  children  of  Israel,"  are  we  to  understand  that  his 
tyranny  extended  from  Dan  to  Beersheba  ?  There  does  not  appear  to  be  any  ground 
for  such  an  opinion.  It  seems  very  unreasonable  to  suppose,  that  his  authority 
could  have  reached  those  Hebrews  who  dwelt  among  the  Philistines  and  Amorites 
of  the  west,  or  the  Canaanites  and  Sidonians  of  the  north.  On  the  contrary, 
it  may  be  taken  as  an  undoubted  fact,  that  the  whole  land  which  had  been 
promised  to  Israel,  was  never  brought  completely  under  one  government  before  the 
time  of  David.  The  several  servitudes,  therefore,  must  be  regarded  as  affecting  in 
succession  various  important  portions  of  the  land,  and,  consequently,  the  corre- 
sponding tribes  of  Israel  by  which  these  were  occupied.  Cusha-rishathaim,  there- 
fore, may  be  regarded  as  having  subdued  the  Israelites  who  dwelt  in  the  districts 
east  of  the  Jordan,  and,  probably,  also,  some  who  occupied  the  western  banks  of 
that  river. 

Note  48,  page  148. — The  House  of  Heber. 

The  case  of  Jael  affords  information  respecting  some  important  circumstances  in 
the  history  and  manners  of  this  period.  Moses  informs  us,  that  when  Jethi'o,  his 
father-in-law,  and  other  members  of  the  family,  visited  him  in  the  wilderness,  he  en- 
treated Hobab,  the  son  of  Jethro,  to  accompany  the  Israelites  in  their  journey.  Ho- 
bab  at  first  refused,  and  Moses  repeated  his  request  with  still  greater  urgency ;  but 
the  sacred  narrative  does  not  state  whether  the  son  of  Jethro  was  pi-evailed  upon  to 
accompany  Moses,  or  still  persisted  in  his  refusal.  The  former  seems  to  be  rather 
implied ;  for  the  history  proceeds  immediately  to  say,  "  And  they  departed  from  the 
mount  of  the  Lord  three  days'  journey,"  &c.  Num.  x,  29-33.  But  the  question 
which  is  thus  left  uncertain  by  Moses,  is,  by  the  narration  of  the  victory  of  Deborah 
and  Barak,  clearly  and  fiilly  solved.  "We  are  here  told,  that  Heber,  the  Kenite,  who 
was  descended  from  Jethro,  dwelt  at  this  time  in  "  the  plain  of  Zaanaim,  which  is 
by  Kedesh."  Judges  iv,  11.  This  fact  removes  all  doubt  as  to  the  conduct  of  Hobab, 
and  shows  that  he  accompanied  the  Israelites  in  their  journey ;  and  that,  although 
his  family  were  kept  entirely  distinct  and  separate  from  the  descendants  of  Jacob, 
they  took  up  their  residence  in  the  land  of  Canaan. 

But  this  incident  also  casts  light  upon  the  manners  and  civil  polity  of  this  age. 
It  shows  that  this  branch  of  the  Kenite  family,  after  their  location  in  Palestine,  still 
adhered  to  their  primitive  nomadic  manner  of  life :  they  lived  in  tents.  And  the 
cu'cumstance  of  Sisera's  seeking  concealment  in  the  tent  of  the  wife  of  Heber,  shows 
that  the  patriarchal  mode  of  life,  which  made  this  place  one  of  perfect  privacy  and 
seclusion,  still  prevailed. 

It  is  further  worthy  of  remark,  that  the  house  of  Heber  was  regarded  as  of  suffi- 
cient importance  to  be  exempted  from  the  impending  or  existing  collision  between 
Jabin  and  the  children  of  Israel ;  "  for  there  was  peace  between  Jabin  the  king  of 
Hazor  and  the  house  of  Heber  the  Kenite."  Judges  iv,  17. 

Note  49,  page  168. — Tke  Sin  and  Punishment  of  Beth-shemesh. 

There  can  be  no  doubt  that  this  sin  consisted  in  the  prying  curiosity  of  these  per- 
sons ;  who  had  forgotten  that  these  sacred  things  were  in  the  immediate  care  of  God, 
and  that,  being  consecrated  to  him,  it  was  profane  in  them  to  doubt  his  protecting 

35* 


APPENDIX.  547 

Care ;  and  still  more  so,  to  open  the  holy  ark.  The  principal  difficulty  in  this  pas- 
sage, however,  is  the  statement  given  in  the  authorized  version  respecting  the  num- 
ber of  men  slain  on  this  occasion :  "  Even  he  smote  of  the  people  fifty  thousand  and 
threescore  and  ten  men."  1  Sam.  vi,  19.  The  improbability  that  so  large  a  number 
of  men  as  is  here  specified  could  have  been  slain  out  of  the  population  of  a  small 
country  town,  has  been  admitted  on  all  hands ;  and  various  ingenious  efforts  have 
been  made  to  make  the  text  speak  some  other  meaning.  Bochart  proposed  to  insert 
the  preposition  73,  "out  of;"  and  thus  to  read,  "seventy  men,  (to  wit,)  fifty  out  op 
a  thousand."  Le  Clerc  proposes  the  same  unauthorized  addition  in  another  place  ; 
thus  rendering  the  text,  "  Seventy  men  out  of  fifty  thousand."  Bishop  Patrick 
adopts  Bochart's  rendering,  as  most  "  reasonable."  Kennicott  gives  a  literal  trans- 
lation of  the  Hebrew  text,  thus :  "  And  he  smote  among  the  men  of  Beth-shemesh, 
because  they  looked  into  the  ark  of  Jehovah ;  even  he  smote  among  the  people 
SEVENTY  MEN,  FIFTY  THOUSAND  MEN."  This  learned  Hebraist,  in  a  very  length- 
ened argument,  seems  to  show,  that  of  these  two  numbers  one  is  an  intcqDolation : 
it  will  be  perceived,  they  are  not  joined  by  a  conjunction,  as  would  be  "  absolutely 
necessary,  in  order  to  make  of  the  two  one  sum  total."  And,  having  inferred  that 
one  of  these  numbers  has  been  eiToneously  inserted  into  the  text,  he  concludes,  as 
fifty  thousand  appears  to  be  a  very  improbable  number,  that  "  seventy  "  was  the  cor- 
rect reading. 

In  support  of  this  it  is  urged,  that  Josephus  has  precisely  this  number :  "  But  the 
anger  and  indignation  of  God  pursued  them ;  so  that  he  slew  seventy  men  of  the 
village  of  Beth-shemesh." — Antiquities,  lib.  vi,  cap.  i,  sect.  4.  A  similar  number  is 
found  in  the  sacred  text  in  an  old  manuscript  of  particular  excellence,  between  five 
and  six  hundred  years  old,  in  the  University  of  Oxford ;  which  has,  "  He  smote 
among  the  people  seventy  men,  and  the  people  lamented."  Nor  is  this  the  only  in- 
stance in  which  old  manuscripts  retain  the  number  seventy,  omitting  entirely  the 
fifty  thousand. 

But  what  appears  decisive  as  to  the  meaning  of  the  text,  is  the  fact  that,  after  re- 
cording this  destruction,  the  sacred  writer  proceeds  to  say,  that  "  the  people  lament- 
ed," and  "the  men  of  Beth-shemesh"  sent  a  message  to  Kirjath-jearim.  Now,  if 
fifty  thousand  men  had  been  slain,  the  people  could  not  have  remained,  the  men  would 
not  have  been  alive.  The  context,  therefore,  renders  it  indisputable,  that  the  smaller 
number  (seventy)  was  originally  in  the  text  alone,  and  gives  the  meaning  of  the 
sacred  writer :  in  what  manner  the  alteration  was  introduced,  it  is  not  necessaiy  to 
decide. 

Note  50,  page  169. — Samuel  and  the  Philistines. 

It  is  not  easy  to  define  the  exact  import  of  this  text.  A  few  years  after  the  event 
here  recorded,  we  find  the  Philistines  holding  garrisons  in  the  country,  and  exer- 
cising a  tyranny  so  complete,  that  they  permitted  no  smith  to  remain  in  all  the  land 
of  Israel ;  but  compelled  the  Hebrews  to  go  to  the  country  of  the  Philistines  to  ob- 
tain instruments  of  iron  for  agricultural  purposes.  When  it  is  remembered  that  this 
took  place  in  "  the  days  of  Samuel,"  it  seems  clear  that  the  text  under  consideration 
cannot  mean  that  the  Philistines  were  driven  out  of  the  country,  and  exercised  no 
more  authority  over  Israel  during  the  remainder  of  Samuel's  life.  Nor  is  it  probable 
that  the  country  was  now  perfectly  delivered,  and  that  the  Philistines  afterward 
made  renewed  aggressions  upon  it.  The  passage,  as  explained  by  the  general 
coui'se  of  the  history,  appears  to  teach  us  this, — that  the  cities  of  which  the  Philis- 
tines had  taken  possession  during  this  irraption,  were  retaken  by  the  Israelites  after 
this  miraculous  victory ;  and  that,  although  the  Philistines  held  several  posts  in  the 
country,  and  exercised  authority  over  the  Israelites  who  resided  in  those  parts  of 


548  APPENDIX. 

the  land  bordering  upon  Philistia,  they  never  marched  a  hostile  force  into  the  land 
of  Israel,  nor  attempted  to  revenge  this  defeat,  or  repair  its  consequences,  during  the 
whole  of  the  time  that  Samuel  discharged  the  duties  of  chief  magistrate. 

Note  51,  page  169. — Thejitdicial  Circuit  of  Samuel. 

Fkom  this  statement  it  has  been  generally  supposed  that,  while  Samuel  ordinarily 
heard  causes  and  judged  the  people  at  his  residence  in  Eamah,  he  went  annually  to 
the  more  important  towns,  in  distant  districts ;  that,  by  administering  justice  in  the 
several  parts  of  the  country,  disorder  might  be  more  effectually  checked,  and  griev- 
ances more  easily  redressed.  But  when  it  is  known  that,  while  the  length  of  the 
land  of  Israel,  from  Mount  Hei-mon  in  the  north,  to  Kadesh-Bamea  in  the  south, 
was  one  hundred  and  eighty  miles,  and  its  average  breadth  about  sixty-five  miles ; 
Bethel  was  but  five  miles  from  Ramah,  Mizpeh  less  than  four,  and  Gilgal  about 
seventeen ;  it  will  be  admitted  that  the  object  of  the  prophet  in  itinerating  to  those 
places  could  not  have  been  for  the  purpose  of  placing  the  seat  of  judgment  at  the 
most  convenient  distance  from  the  several  great  sections  of  the  population. 

Yet  this  appears  to  have  been  the  opinion  of  Dr.  Adam  Clarke,  who,  on  this  text, 
says,  "  When  he  was  at  Bethel,  the  tribe  of  Ephraim  and  all  the  northern  parts  of 
the  countiy  could  attend  him ;  when  at  Gilgal,  the  tribe  of  Benjamin  and  those  be- 
yond Jordan  might  have  easy  access  to  him ;  and  when  at  Mizpeh,  he  was  within 
reach  of  Judah,  Simeon,  and  Gad."  But  is  it  probable  that  Samuel  would  leave  his 
home  at  Eamah,  to  go  five  miles  to  Bethel  to  judge  the  people  there,  for  the  con- 
venience of  the  northern  tribes,  when  the  inhabitants  of  Dan  would  then  be  ninety 
miles  distant  ?  or,  that  he  would  remove  his  court  four  miles  to  Mizpeh,  when  there 
was  then  an  inhabited  territory  extending  forty  miles  farther  to  the  south  1  Surely, 
if  Judah  and  Gad  could  easily  wait  upon  the  prophet  at  Mizpeh,  they  might,  with- 
out difficulty,  have  gone  four  miles  farther  to  Eamah ;  and  if  Ephraim  could  come 
to  Bethel,  they  might  go  five  miles  farther,  to  meet  the  judge  at  his  home.  It  seems, 
therefore,  that  this  circuit  could  not  have  been  taken  merely  for  the  sake  of  placing 
the  seat  of  judgment  nearer  the  residence  of  the  people ;  consequently,  we  must  in- 
quire whether  this  institution  of  Samuel  cannot  be  accounted  for  on  other  grounds. 

When  it  is  remembered  that  Bethel  was  the  scene  of  the  most  glorious  revelations 
which  were  made  by  Jehovah  to  the  founder  of  the  Hebrew  nation ;  that  Gilgal  was 
the  first  resting-place  of  the  ark,  and  where  the  tabernacle  was  first  raised  after  the 
passage  of  the  Jordan ;  and  that  Mizpeh  was  the  site  selected  for  holding  the  most 
solemn  assemblies  of  the  people;  it  seems  reasonable  to  conclude,  that  Samuel 
chose  to  fix  his  seat  of  judgment  alternately  at  these  places,  that  he  might  thus  have 
an  opportunity  of  recalling  public  attention  to  the  most  prominent  and  affecting  facts 
in  the  histoiy  of  the  Hebrew  people,  and  of  enforcing  on  their  mind  the  importance 
of  their  steady  devotedness  to  the  God  of  their  fatliers.  (For  the  geography  of 
Mizpeh,  Gilgal,  and  Eamah,  see  Eobinson  and  Wilson.) 

Note  52,  page  170. — The  Schools  of  the  Prophets. 

The  origin  and  character  of  these  schools  are  subjects  which,  notwithstanding  the 
labor  and  learning  that  have  been  spent  in  their  investigation,  are  stUl  veiled  in  much 
obscurity.  The  prophetical  office,  as  it  existed  under  the  Mosaic  economy,  was  evi- 
dently designed  to  be  a  great  and  influential  element  in  the  theocracy.  When  the 
people  rebelliously  murmured  against  the  administration  of  Moses,  instead  of 
strengthening  the  hands  of  his  servant  by  larger  temporal  powers,  as  might  have 
been  done,  God  was  pleased  to  meet  the  case  by  a  religious  provision ;  and  seventy 
men  were  divinely  inspired  to  uphold  the  authority  of  God  and  of  his  servant,  by 


APPENDIX.  549 

speaking  under  the  influence  of  the  Holy  Spirit  to  the  people.  From  this  time  this 
class  of  religious  teachers  was  maintained;  and  even  in  the  darkest  periods  of 
Hebrew  history,  God  left  not  himself  without  inspired  witnesses  to  the  truth  of  his 
revelation,  and  the  spirituality  of  his  religion.  But  in  what  manner  new  members 
•were  added  to  the  number  of  these  extraordinary  ministers,  we  are  not  informed. 
There  can  be  no  doubt  that  it  was  by  special  Divine  appointment ;  but  whether  this 
was  preceded  by  any  particular  training  or  education,  is  not  told  us  until  the  time 
of  Samuel. 

During  the  administration  of  this  inspired  judge,  we  read  of  companies  of  prophets 
living  together,  and  acting  in  concert,  under  the  direction  of  Samuel,  in  a  manner 
which  has  led  to  the  universal  conviction,  that  these  several  companies  were  so  many 
schools  of  young  men,  taught  and  disciplined  under  the  direction  of  Samuel,  and 
other  aged  prophets  who  succeeded  him ;  and  that  from  these,  ordinarily,  (although 
not  always,)  the  prophets  were  selected  by  God,  through  the  communication  to  them 
of  the  gift  of  inspiration.  Both  the  rule  and  the  exception  are  proved  in  the  accotmt 
which  Amos  gives  of  himself :  '•  I  was  no  prophet,  neither  was  I  a  prophet's  son ; 
but  I  was  an  herdman,  and  a  gatherer  of  sycamore  fruit :  and  the  Lord  took  me  as 
I  followed  the  flock,  and  the  Lord  said  unto  me.  Go,  prophesy  unto  my  people 
Israel."  Amos  vii,  14,  15.  This  statement  seems  clearly  to  show,  that  prophets 
were  usually  selected  from  "the  sons  of  the  prophets,"  as  these  students  were  called ; 
(see  2  Kings  ii,  3,  5,  7,  15 ;)  but  that,  in  his  case,  the  rule  was  not  observed,  he  hav- 
ing been  divinely  called  from  his  labors  in  the  field. 

But  then  the  obvious  difiiculty  presents  itself,  which  is  so  well  put  by  Stillingfleet : 
"  It  is  hard  to  conceive  what  influence  any  antecedent  and  preparatory  dispositions 
Can  have  upon  receiving  the  prophetical  spirit."  Without  staying  to  notice  the 
requisites  insisted  on  by  Jewish  writers,  the  absurdity  of  most  of  which  this  learned 
author  sufficiently  exposes,  we  may  refer  to  two,  which  he  regarded  as  important, — 
the  improvement  of  their  natural  faculties,  and  their  advancement  in  piety ;  but  to 
these  another  may  be  added, — a  thorough  acquaintance  with  the  Mosaic  law. 

The  first  of  these  must  have  been  important,  in  an  age  and  countiy  where  means 
of  instruction  were  very  limited.  It  must  then  have  been  necessary  that  men  in- 
tended to  hold  such  a  position,  as  extraordinary  teachers  of  their  countrymen,  should 
themselves  be  rescued  from  gross  ignorance,  and  be  brought  under  the  influence  of 
real  religion.  The  whole  scope  of  the  narrative  goes  to  show  that  Samuel  labored 
to  supply  this  want. 

But,  if  general  instruction  was  necessary,  it  was  still  more  important  that  the 
prophets  should  have  ample  and  correct  knowledge  of  those  revelations  which  were 
given  by  God  to  Moses,  as  the  basis  of  the  national  faith.  If  we  may  judge  of  the 
teaching  of  the  prophets  from  the  character  of  those  portions  which  are  preserved  in 
the  Scriptures,  this  point  will  be  very  clear.  The  writings  of  all  the  prophets  con- 
stantly refer  to  the  law :  the  institution  of  the  order  was  certainly  for  the  purpose  of 
enforcing  the  spirit  of  the  Mosaic  covenant,  and  inducing  a  universal  obedience  to 
its  requirements.  It  must,  therefore,  have  been  necessary,  that  those  men  who  were 
to  sustain  this  ofiBce  should  be  well  instructed  in  the  law  of  Moses.  ( Calmet  on  the 
Schools  of  the  Hebrews,  in  the  Journal  of  Sacred  Literature  for  January,  1843. 
See  also  Stillingfleet's  Origines  Sacrce,  vol.  i,  p.  191 ;  and  Stackhouse's  History  of  the 
Bible,  vol.  ii,  p.  122.) 

Note  53,  page  170.— The  Cause  of  Hebrew  Monarchy. 
Mant  reasons  have  been  assigned  for  this  great  change  in  the  political  constitution 
of  the  Hebrews.     Some  have  said  that  it  was  occasioned  by  the  importance  which 


560  APPENDIX. 

was  now  attached  to  Palestine  by  the  great  kingdoms  of  Assyria  and  Egypt;  others, 
that  it  was  the  result  of  the  inconveniences  found  inseparable  from  the  irregular 
government  of  the  judges ;  while  a  third  class,  supposing  that  the  Israelites  had, 
since  their  location  in  Palestine,  consolidated  their  institutions,  and  risen  in  their 
national  character  and  power,  speak  of  this  change  as  "  incident  to  the  progress  of 
society."  However  agreeable  these  views  may  be  to  the  popular  taste,  we  regard 
them  as  utterly  groundless.  There  may  be  some  truth  in  each  of  the  premises ;  but 
neither  of  them  separately,  nor  all  united,  formed  the  great  reason  for  the  establish- 
ment of  monarchy.  This  is  to  be  found  in  the  necessity  which,  under  the  theocracy, 
existed  for  national  piety,  in  order  to  national  power.  Faithful  to  God,  one  should 
"  chase  a  thousand,  and  two  put  ten  thousand  to  flight."  But,  when  "  they  provoked 
him  to  jealousy  with  strange  gods,"  then  "  the  sword  without,  and  ten-or  within," 
destroyed  them.  Deut.  xxxii,  30,  16,  25. 

While  the  elders  of  Israel  lamented  their  political  weakness  and  national  prostra- 
tion, two  ways  opened  before  them  as  means  to  an  improvement  in  public  aflfairs. 
The  first  invited  them  to  give  their  hearts  to  God,  and,  uniting  their  influence  and 
exertions  to  the  efi"orts  of  the  prophet,  to  aim  at  a  perfect  restoration  of  Hebrew 
prosperity  and  power,  by  means  of  a  thorough  revival  of  their  religion :  the  other 
was,  to  pass  by  the  peculiar  claims  and  privileges  of  the  theocracy,  and  to  fall  back 
upon  the  principles  and  policy  of  other  nations.  Unhappily  for  Israel  and  the 
world,  the  latter  was  adopted ;  and  hence,  when  the  prophet  lamented  over  this  de- 
cision before  God,  the  Lord  said,  "  They  have  not  rejected  thee,  but  they  have  re- 
jected ME."  1  Sam.  viii,  7. 

In  consequence  of  this,  the  world  never  saw  the  theocracy  in  action,  as  it  was 
divinely  intended  to  operate.  Unfaithful  to  their  glorious  vocation,  the  Hebrews 
chose  an  earthly  head,  and  placed  that  trust  in  their  king  and  their  sword  which 
should  have  been  centred  in  "  the  God  of  Jeshurun."  But  it  is  objected  that  Moses 
foresaw  this  change,  and  pointed  out  the  character  which  the  king  would  manifest, 
and  gave  directions  for  the  guidance  of  his  conduct.  But  this  prophecy  does  not 
prove  that  the  establishment  of  monarchy  was  originally  a  part  of  the  Divine  pur- 
pose. Moses  also  predicted  the  captivity  and  dispersion  of  Israel ;  but,  as  in  the 
case  of  the  appointment  of  a  king,  these  prophecies  were  conditional ;  and  nothing 
but  the  unfaithfulness  and  iniquity  of  Israel  produced  the  certain  accomplishment 
of  these  predictions. 

Note  54,  page  174. — The  Threat  of  Nahash. 

The  excessive  and  apparently  unmeaning  character  of  this  cruelty  has  excited  con- 
siderable attention.  It  has  appeared  improbable,  if  the  haughty  Ammonite  had 
been  disposed  to  maim  the  men  of  Jabesh-Gilead,  that  he  might  lay  it  for  a 
reproach  upon  all  Israel,  that  he  should  select  their  right  eyes  for  destruction.  But 
ancient  authors  afford  ample  explanation  of  the  difHculty.  Theodoret  says,  "  He 
that  exposes  his  shield  to  the  enemy  with  his  left  hand,  thereby  hides  his  left  eye, 
and  looks  at  the  enemy  with  his  right  eye :  he,  therefore,  that  plucks  out  that  eye> 
makes  men  useless  in  wai-."  And  this  was  the  object  and  practice  of  Nahash ;  for 
Josephus  informs  us  that  "  he  put  out  the  right  eyes  of  those  that  either  delivered 
themselves  to  him  upon  terms,  or  were  taken  by  him  in  war ;  and  this  he  did,  that, 
when  their  left  eyes  were  covered  by  their  shields,  they  might  be  wholly  useless  in 
war."  {Antiquities,  book  vi,  chap,  v,  sect.  1.) 

This  shows  the  object  of  the  threatening,  and  proves  that  the  infliction  was 
intended  not  only  as  a  great  reproach  and  a  perpetual  badge  of  slavery,  but  also  as 
an  effectual  means  of  preventing  them  from  ever  after  revenging  the  injury,  or 
asserting  their  independence. 


APPENDIX.  551 


Note  55,  page  175. — Public  and  private  anointing  of  Kings. 

It  is  remarkable  that  in  the  case  of  David  this  double  anointing  was  punctiliously 
complete.  At  the  first,  he  was  anointed  as  the  successor  of  Saul ;  ( 1  Samuel 
xvi,  1-3,  13 ;)  and  this  ceremony  was  therefore  a  private  appointment  to  the  whole 
kingdom  of  the  Hebrew  people.  After  the  death  of  Saul,  upon  being  invited  to 
reign  over  Judah,  he  was  publicly  anointed  as  king  over  that  tribe.  2  Sam.  ii,  4. 
Seven  years  afterward,  when  Ishbosheth  was  dead,  the  adhesion  of  the  eleven 
tribes  gave  David  the  government  of  the  whole  nation:  he  was  then  publicly 
anointed  "  king  over  Israel."  2  Sam.  v,  3.  Thus  the  public  ceremony  performed  at 
two  several  times  completed  his  acknowledged  inauguration  to  all  that  dominion  to 
which  he  had  been  privately  appointed. 

Note  56,  page  178. — Difficulties  in  the  Scriptural  Narrative  of  David's  Entrance 
071  his  public  Career. 

The  difficulties  contained  in  this  part  of  the  sacred  history  are  very  great.  The 
narrative,  as  it  now  stands  in  our  authorized  English  version,  is  so  contradictory, 
that  all  attempts  to  explain  and  reconcile  the  conflicting  elements  have  utterly 
failed.  We  have,  for  instance,  an  account  of  Saul's  mental  malady,  and  of  David's 
being  sent  for  to  play  before  him.  1  Sam.  xvi,  14-23.  This  circumstance  led  Saul 
to  communicate  repeatedly  with  Jesse ;  and  his  partiality  for  David  became  so 
great,  that  he  desired  to  retain  him  permanently  about  his  person,  and  raised  him 
to  be  his  armor-bearer.  And  yet,  immediately  afterward,  David  is  spoken  of  as  at 
home,  feeding  his  father's  sheep ;  and,  what  is  still  more  extraordinary,  when  sent 
by  his  father  to  carry  provision  to  his  brethren  in  the  army,  and  induced  by  the 
bravado  of  Goliath  to  ofl'er  to  fight  that  giant,  he  is  spoken  of  as  utterly  unknown 
to  Saul  and  his  attendants.  And  when,  after  the  victory,  David  was  presented  to 
the  king,  Saul  inquired  the  name  of  his  father,  and  acted  toward  him  as  if  he  had 
never  before  had  any  knowledge  of  him  or  his  family.  These  and  other  difficulties 
have  been  regarded  as  insuperable.  To  remove  them,  and  restore  consistency  to  the 
nan*ative,  two  alternative  propositions  have  been  suggested.  First,  it  has  been 
proposed  to  transpose  the  passage,  1  Samuel  xvi,  14-23,  from  its  present  connec- 
tion, and  insert  it  between  the  ninth  and  tenth  verses  of  the  eighteenth  chapter. 
This  was  recommended  by  Bishop  Horsley,  and  is  adopted  by  Mr.  Townsend.  The 
other  proposition  is  to  regard  1  Samuel  xvii,  12-31,  41,  50,  55-58,  as  interpo- 
lations, and  without  authority.  It  must  be  freely  admitted,  that  the  latter  course 
ought  never  to  be  resorted  to  except  in  a  case  of  clear  and  strong  necessity.  Yet 
we  are  compelled  to  acknowledge  that,  after  careful  investigation,  it  is  the  solution 
of  the  difficulty  to  which  the  whole  weight  of  evidence  inevitably  conducts  us.  Our 
limits  will  not  allow  an  extended  examination  of  this  question ;  which,  however, 
mainly  rests  upon  the  fact,  that  the  passages  referred  to  are  not  found  in  the 
Septuagint.  All  the  copies  of  this  ancient  version,  except  the  Alexandrine,  omit 
them ;  and  this  copy  has  the  principal  passage  inserted  in  a  manner  which  proves 
that  it  was  not  in  the  text  from  which  that  copy  was  transcribed.  The  authority  of 
the  Septuagint  is,  therefore,  decidedly  in  favor  of  regarding  these  sentences  as 
interpolations. 

In  a  case  of  this  kind,  perhaps  the  most  satisfactory  evidence  is  derived  from 
the  harmony  of  connection,  and  consecutive  sense,  which  the  narrative  presents 
when  the  doubtful  sentences  are  retained  or  omitted  In  this  respect  nothing  can 
be  more  complete  than  the  proof  of  interpolation.  In  regard  of  the  twenty  verses 
of  chapter  xvii,  if  retained,  they  introduce  matter  not  only  irrelevant,  but  in  direct 


652  APPENDIX. 

contradiction  to  the  general  scope  of  the  narrative,  while  their  omission  makes  no 
break  in  the  sense.  Verse  11:  "When  Saul  and  all  Israel  heard  those  words  of 
the  Philistine,  they  were  dismayed,  and  greatly  afraid."  Verse  32 :  "  David  said  to 
Saul,  Let  no  man's  heart  fail  because  of  him ;  thy  servant  will  go  and  fight  with  this 
Philistine."  "  No  connection  can  be  more  proper.  David  is  represented  as  being, 
at  that  time,  an  attendant  upon  the  king ;  and,  when  we  had  been  told  just  before, 
(chap,  xvi,  21,)  that  Saul  had  made  him  his  armor-bearer,  we  might  justly  expect 
to  find  him  with  him,  when  the  battle  was  set  in  array."  The  same  propriety  of 
connection  is  found  in  the  narrative,  when  the  other  verses  are  omitted,  and  the 
whole  history  is  thus  rendered  clear  and  consistent.  (See  Pilkington's  Remai-ks 
upon  several  Passages  of  Scripture,  sect,  xiv  ;  Kennicott's  Second  Dissertation,  p. 
418  ;  and  Dr.  Adam  Clarke,  in  loco. 

Note  57,  page  184. — The  Apparition  of  Samuel. 
This  part  of  the  narrative  has  given  rise  to  great  difference  of  opinion,  as  authors 
have  generally  dealt  with  it  according  to  their  bias  of  mind,  rather  than  by  a  fair 
induction  from  the  facts  detailed  in  the  history.  As  it  has  for  a  long  time  been 
rather  fashionable  to  decry  all  supernatural  appearances,  as  an  approximation  to 
witchcraft ;  so  it  has  been  often  contended,  that  the  alleged  raising  of  Samuel  was 
a  trick,  an  imposture.  In  proceeding  to  the  investigation  of  this  singular  case,  it 
may  be  proper  to  observe,  that  the  inspired  author  of  the  Pentateuch  did  not  regard 
witchcraft  itself  as  a  cheat  or  a  trick.  However  wicked  human  commerce  with  evil 
spirits  might  be  considered,  it  is  always  spoken  of  as  real :  the  stringent  laws  which 
Moses  delivered  against  witchcraft,  divination,  enchantment,  and  every  similar  prac- 
tice, afford  the  clearest  proof  that  the  sin  against  which  these  were  directed  was  not 
one  of  pretense  and  deception  merely,  but  of  deeper  turpitude  and  greater  guilt.  Nor 
does  it  at  all  affect  the  case,  to  object  that  multitudes  who  professed  these  superna- 
tural powers  were  impostors  and  false  deceivers :  the  answer  is,  that  the  laws  and 
history  of  the  Hebrews  demonstrate  the  possible  existence  of  the  crime.  Nor  is  the 
argument  of  greater  weight  which  rests  upon  the  Scriptural  declarations,  that  the 
efforts  of  diviners  were  utterly  unavailing  when  opposed  to  the  purpose  of  Jehovah. 
All  Satanic  agency  is  permitted,  and  must  always  be  regarded  as  subject  to  Divine 
control. 

It  does  not  appear,  therefore,  that  there  is  any  reason  for  our  prejudging  the 
narrative,  by  assuming  the  impossibility  or  extreme  improbability  of  its  ordinarj' 
and  natural  sense  being  the  true  meaning.  In  fact,  it  seems  impossible  to  allow  to 
Holy  Scripture  a  strict  definite  sense,  without  coming  to  the  conclusion  which  Dr. 
Adam  Clarke  has  fully  avowed,  namely,  "  There  is  a  possibility,  by  arts  not  strictly 
good,  to  evoke  and  have  intercourse  with  spirits  not  human ;  and  to  employ  in  a 
certain  limited  way  their  power  and  influence." 

A  careful  investigation  of  the  whole  account  has  led  to  the  following,  as  a  proba- 
ble solution  of  the  most  debatable  points.  This  person  is  truly  represented  as 
"  a  woman  who  had  a  familiar  spirit ;"  literally,  "  mistress  of  the  Ohv."  This  is  the 
obvious  scope  of  the  narrative.  All  that  has  been  surmised  as  to  imposition  or 
deception  has  been  brought  to  the  Scripture  :  there  is  no  reference  to  anything  of 
the  kind,  either  directly  stated  or  reasonably  implied,  in  the  language  of  the  sacred 
writer.  Nor  does  a  critical  inquiry  into  the  grammatical  import  of  the  term  here 
used  weaken  this  impression,  but  the  reverse ;  for,  instead  of  refening  to  any 
appearance  or  pretense,  it  applies  directly  to  the  acting  spirit.  Parkhurst  says,  "  On 
an  attentive  review,  I  think  the  singular  3lX  must,  in  the  following  texts.  Lev.  xx,  6 ; 
Dent,  xviii,  IJ  ;  1  Sam.  xxviii,  7,  8,  denote  ' the  evil  spirit  himself,'  the  uvEVfia 
ujvduvog, '  spirit  of  divination,'  as  St.  Luke  calls  him.    Acts  xvi,  16."    Whatever 


APPENDIX.  553 

sacrifices  Biblical  scholars  may,  in  this  learned  age,  be  called  to  make  to  the  shrine 
of  rationalism, — and  the  demands  put  forth  are  many  and  great, — it  is  certain  that 
the  New  Testament  text,  to  which  the  learned  Hebraist  refers,  puts  the  general 
question  beyond  all  doubt.  The  young  woman  at  Philippi  certainly  held  such 
intercourse  with  a  demon  as  enabled  her  to  make  superhuman  communications, 
which  brought  her  masters  much  gain ;  and  Paul  miraculously  broke  off  this  con- 
nection, and  put  an  end,  in  her  case,  to  the  exercise  of  this  demon  agency.  This 
cannot  be  denied,  if  the  New  Testament  writer  is  believed  ;  and  if  this  be  true,  on 
■what  grounds  can  the  plain  sense  of  Old  Testament  teaching  be  rejected,  and  a 
similar  connection  be  denied  in  the  case  of  the  woman  of  Endor  1 

It  further  appears  that  Saul  actually  obtained  his  object ;  that  he  was  not  imposed 
upon  or  deceived,  but  did  really  converse  with  the  spirit  of  the  departed  prophet. 
Notwithstanding  the  numerous  objections  which  learned  men  have  urged  on  this 
head,  there  does  not  seem  to  be  any  reasonable  doubt  as  to  the  real  appearance  of 
Samuel.  This  fact  is  so  evident  from  the  whole  nan-ative,  that  many  who  deny  that 
the  woman  had  any  connection  with  demon  agency  freely  admit  it.  And  if  those 
who  talk  of  this  appearance  as  being  "  a  phantom,"  or  "  some  accomplice  of  the  witch," 
were  to  consider  the  difficulties  attending  such  impersonation,  they  would  speak  in 
a  less  confident  tone.  Let  the  address  of  Samuel  be  carefully  scrutinized,  and  let 
it  be  said  whether  any  living  man  or  evil  spirit  would  give  utterance  to  such  lan- 
guage. Short  as  the  speech  is,  it  breathes  the  soul  of  the  prophet.  The  reference 
to  the  past  history  is  such  as  could  scarcely  have  emanated  from  any  mind  but 
Samuel's ;  while  the  prediction  is  precisely  in  his  style  and  manner,  and  was  fiilly 
verified.  The  entire  annals  of  imposture  do  not  furnish  a  case  in  which  any  person, 
as  an  accomplice  of  a  low  and  wicked  woman,  conceived  and  delivered  such  an 
address  as  that  of  the  prophet  on  this  occasion.  It  is  as  easy  to  believe  that 
some  other  individual  personated  Hannibal  at  Cann^,  and  delivered  the  famous 
address  to  the  Carthaginian  army,  as  to  admit  that  Samuel  was  represented  by 
some  wicked  man  or  demon  on  this  occasion.  Mr.  Faber  has  therefore  well  observed, 
that  the  address  to  Saul  is  "  an  oracle  of  woe,  clear  and  explicit,  and  such  as  in  the 
very  nature  of  things  no  uninspired  being  could  have  delivered." 

]3ut  this  question  is  completely  set  at  rest  by  the  sacred  text,  although,  unfortu- 
nately, the  point  of  the  sentence  is  not  given  in  the  authorized  translation.  When 
the  sacred  writer  said,  "And  Saul  perceived  that  it  was  Samuel,"  (1  Sam.xxviii,  14,) 
he  wrote  Ji^in  bs"l>2'25  "  Samuel  himself;"  the  pronoun  which  so  distinctly  fixes  the 
sense,  and  asserts  in  the  most  unqualified  manner  the  actual  presence  of  the  spirit 
of  the  prophet,  being  entirely  omitted  in  our  translation.  However,  therefore,  himian 
sagacity  may  be  puzzled,  or  rational  skepticism  object,  the  presence  of  Samuel  on 
this  occasion  is  clearly  that  which  the  Scripture  teaches. 

Lastly :  it  seems  evident  from  the  account,  that  the  appearance  of  Samuel  was 
quite  unexpected  by  the  woman,  and  consequently  not  effected  by  her  power.  The 
proceeding  appears  to  have  been  this :  Having  heard  the  king's  request  to  bring  up 
Samuel,  she  proceeded  with  her  incantations,  expecting,  in  all  probability,  such  aid 
from  the  demon  as  would  afford  an  appearance  in  the  character  of  the  person 
expected  ;  but  unusual  and  unexpected  results  immediately  followed.  God  mira- 
culously interposed,  and  the  prophet  appeared,  while  her  spiritual  agent  could  do 
no  more  than  reveal  the  dignity  of  her  visitor.  This  accounts  for  the  woman's  cry 
of  astonishment,  her  knowledge  of  Saul,  and  also  for  the  actual  appearance  of  the 
spirit  of  the  departed  seer ;  a  work  far  beyond  the  power  of  the  Pythoness  and  all 
her  spiritual  associates.  (Sec  Cyclopaedia  of  Biblical  Literature,  art.  Witckcrq/i  ; 
Paber's  Origin  of  Pagan  Idolatry,  vol.  iii,  p.  349  ;  Michaelis's  Commentaries  on  the 
Laws  of  Moses,  art.  254.) 


554  APPENDIX. 

Note  58,  page  192. — The  Treason  of  Absalom. 

From  the  sacred  text  in  2  Sam.  xv,  1-12,  it  would  appear  that/ort^/  years  w-ere 
employed  in  preparing  and  carrying  out  these  treasonable  purposes  of  Absalom. 
And  as  this  could  not  have  been  the  meaning  of  the  writer,  various  attempts  have 
been  made  to  bring  the  text,  verse  7,  into  an  accordance  Avith  the  history.  These 
efforts  have  resulted  in  two  propositions,  each  of  which  has  received  the  countenance 
of  very  eminent  men. 

The  first  proposal  is  an  emendation  of  the  text,  it  being  contended  that  four  is 
the  correct  reading,  and  that  this  word  should  be  inserted  instead  of  forty.  This 
is  supported  by  the  Syriac,  Arabic,  several  MSS.  of  the  Vulgate,  the  Gothic 
Latin  MS.,  and  some  others.  This  number  is  also  given  by  Josephus  and  Theo- 
doret,  and  is  supported  by  Bishops  Horsley,  Kennicott,  and  Russell,  Dr.  Hales,  and 
Dr.  Clarke. 

On  the  other  hand,  many  eminent  critics  prefer  retaining  the  term  "  forty ;"  and 
in  order  to  reconcile  this  to  the  history,  they  suppose  the  computation  to  commence 
from  the  anointing  of  David  by  Samuel.  This  opinion  is  maintained  by  Patrick, 
Usher,  Lightfoot,  and  Townsend,  who  rest  their  case  mainly  upon  the  sufficiency 
of  explanation  which  it  gives,  and  the  absence  of  any  warrant  for  an  alteration  of 
the  text. 

In  such  a  contest  of  authority,  and  collision  of  great  names,  it  may  be  difficult  to 
come  to  a  decision ;  but  here  the  preponderance  seems  to  be  in  favor  of  regarding 
"  four"  as  the  correct  reading,  instead  of  "  forty."  With  great  disinclination  to  admit 
emendations  of  the  sacred  text,  except  when  absolutely  demanded,  such  emenda. 
tion  appears  necessary  in  a  case  like  this,  when  the  present  reading  in  its  ordinary 
Bense  cannot  be  correct.  The  great  objection  to  retain  the  "  forty,"  arises  from  the 
arbitrary  character  of  the  proposed  era.  Most  modern  critics  who  adopt  this  view 
say,  the  period  should  begin  when  Samuel  anointed  David :  but  why  1  Neither  the 
text,  nor  the  scope  of  the  history,  affords  any  other  answer  than  that  this  \vill  just  meet 
the  requirements  of  the  case.  Hence  the  Talmudists,  in  Seder  Olam  and  other 
books,  will  have  these  forty  years  to  commence  from  the  time  that  the  Israelites 
asked  a  king  to  reign  over  them.  And  Abarbanel  is,  after  all,  of  opinion,  that  the 
plainest  sense  is,  after  forty  years  of  David's  reign.  It  seems,  therefore,  most 
reasonable  to  attribute  the  insertion  of  "  forty"  instead  of  "  four"  to  an  eiTor  in 
transcribing  the  text. 

Note  59,  page  195. — The  Slaughter  of  the  Gibeonites,  and  its  Punishment. 

This  part  of  the  Scripture  history  has  given  rise  to  violently  conflicting  opinions. 
One  class  of  writers,  resting  their  remarks  on  the  barbarity  of  the  immolation  here 
described,  labor  to  persuade  us  that  the  whole  case  was  a  contrivance  of  the  priest- 
hood to  rid  David  of  dangerous  rivals.  Others,  with  equal  zeal,  endeavor  to 
explain  away  all  the  difficulty  of  the  case,  by  referring  it  to  the  absolute  sovereignty 
of  God,  who  has  an  undoubted  right  to  take  away  the  lives  of  his  creatures  when 
and  by  what  means  he  pleases.  Neither  of  these  theories  offers  a  satisfactory  solu- 
tion of  this  difficult  passage. 

The  first  of  these  opinions  impugns  the  integrity  of  Holy  Scripture.  If  what  is 
distinctly  declared  to  be  an  oracular  answer  from  Jehovah  is  assumed  to  be  a 
priestly  forgery,  we  know  not  where  to  draw  the  line  of  distinction,  or  how  to 
sustain  the  verity  of  the  sacred  record.  On  the  other  hand,  although  the  principle 
asserted  is  perfectly  sound,  as  an  abstract  doctrine,  the  application  of  it  to  this  case 
16  utterly  repugnant  to  the  spirit  of  revealed  truth,  wliich  does  not  place  the  lives  of 


APPENDIX.  555 

unoffending  men  at  the  capricious  disposal  of  others,  and  then  regard  those  thus 
wantonly  sacrificed  as  an  acceptable  immolation  to  Jehovah. 

How,  then,  is  the  diflBculty  so  apparent  in  the  passage  to  be  removed  1  It  may 
appear  verj-  unlearned,  and  be  an  unsatisfactory  conclusion ;  but  we  can  only  say 
that  this  chapter  presents  so  many  points  of  disagreement  with  the  general  tenor  of 
Scripture  history,  that  we  cannot  pretend  to  give  any  accurate  exposition  of  the 
events  which  it  narrates.  The  result  of  careful  and  extended  inquiry  and  research 
may  be  well  expressed  in  the  words  of  Dr.  Adam  Clarke :  "  Till  I  get  further  light 
on  the  subject,  I  am  led  to  conclude,  that  the  whole  chapter  is  not  now  what  it 
would  be,  coming  from  the  pen  of  an  inspired  writer ;  and  that  this  part  of  the 
Jewish  records  has  suffered  much  from  rabbinical  glosses,  alterations,  and 
additions." 

Note  60,  page  195. — The  Sin  of  numbering  the  People. 

It  is  a  singular  fact,  that  no  critic  or  commentator  pretends  to  be  able  to  say  with 
certainty  wherein  the  sin  of  David  in  this  transaction  consisted,  or  what  it  was. 
That  it  was  well  understood  at  the  time,  is  very  evident  from  the  narrative ;  indeed, 
we  cannot  account  for  the  omission  of  a  specific  description  of  the  transgression, 
but  on  the  supposition  that  it  was  so  fully  understood  by  all  the  parties  interested  at 
the  time,  that  it  was  not  thought  necessary  to  chronicle  its  particular  character. 
Our  limits  forbid  an  enumeration  of  the  many  opinions  which  have  obtained  on  this 
subject :  we  merely  observe  that  many  reasons  have  been  urged,  for  the  purpose  of 
showing  that  David  was  led  to  this  numbering  of  the  people  by  a  proud  desire  to 
blazon  forth  the  extent  of  his  power,  and  the  number  of  his  subjects.  Others 
have  thought  that  the  pajrment  of  a  half  shekel  each  as  a  poll-tax  to  the  sanctuary 
was  imperative,  whenever  the  number  of  the  people  was  taken.  There  are  objections 
of  great  weight  against  both  these  opinions,  which  induce  us  to  regard  them  as 
untenable ;  and  although  we  can  scarcely  consider  the  question  as  settled,  we  regard 
Michaelis  as  having  afforded  the  best  exposition  of  the  difficulty  which  has  been 
given.  He  says,  "  As  far  as  I  can  understand  the  story,  David  caused  the  people 
to  be  numbered,  neither  out  of  that  prudent  solicitude  which  will  always  actuate 
a  good  king,  nor  yet  out  of  mere  curiosity,  but  that  by  means  of  such  a  census  they 
might  be  enrolled  for  permanent  military  ser\'ice,  and  to  form  a  standing  army  ;  the 
many  successful  wars  he  had  already  carried  on  having  filled  his  mind  with  the 
spirit  of  conquest.  We  find  at  least  that  the  enumeration  was  ordered  to  be  earned 
on,  not,  as  had  before  been  usual,  by  the  priests,  but  by  Joab  and  the  other  gene- 
rals ;  and  the  very  term  here  used,  "iBO  saphar,  numeravit,  scripsit,  includes  also  in 
itself  the  idea  of  numbering  for  military  service,  and  is,  without  any  addition, 
equivalent  to  our  German  military  term  enroUiren, '  to  enrol  or  muster.'  This,  indeed, 
is  so  much  the  case,  that  ha-sopha;  'ISDH  '  the  scribe,'  is  that  general  who  keeps 
the  muster-rolls,  and  marks  those  called  on  to  serve.  In  like  manner  the  officers  are 
termed  ti*i^Q&  sophorim, '  scribes.'  David's  sin,  therefore,  or  rather,  not  to  speak  so 
theologically,  but  more  in  the  language  of  politics,  his  injustice  and  tyranny  towards 
a  people  who  had  subjected  themselves  to  him  on  very  different  terms,  and  with  the 
reservation  of  many  liberties,  consisted  in  this.  Hitherto  the  ancient  and  natural 
rule  of  nations,  Quot  cives,  tot  milites,  had  certainly  been  so  far  valid  as  that,  in  cases 
of  necessity,  every  citizen  was  obliged  to  bear  arms  in  defense  of  the  state.  Such 
emergencies,  however,  occurred  but  very  rarely ;  and  at  other  times,  every  Israelite 
was  not  obliged  to  become  a  soldier,  and  in  peace,  for  instance,  or  even  dm-ing  a 
war,  not  very  m-gent,  subject  himself  to  military  discipline.  David  had  made  a 
regulation  that,  exclusive  of  his  life-guards,  24,000  men  should  be  on  duty  every 
month  by  turns ;  so  that  there  were  always  288,000  trained  to  arms  within  the  year; 


556  APPENDIX. 

which  was  certainly  sufiScient  for  the  defense  of  the  country,  and  for  commanding 
respect  from  the  neighboring  nations,  especially  considering  the  state  of  the  times, 
and  the  advantages  iu  point  of  situation  which  David's  dominions  enjoyed.  It 
would  appear,  however,  that  he  did  not  think  this  enough.  Agitated,  in  all  proba- 
bility, by  the  desire  of  conquest,  he  aspired  at  the  establishment  of  a  military 
government,  such  as  was  that  of  Rome  in  after-times,  and  at  subjecting,  with  that 
view,  the  whole  people  to  martial  regulations ;  that  so  every  man  might  be  duly 
enrolled  to  serve  under  such  and  such  generals  and  officers,  and  be  obliged  to  per- 
form military  duty  at  stated  periods,  in  order  to  acquire  the  use  of  arms." — Michael- 
is's  Commentaries. 

An  ingenious  writer  has  supposed  that,  on  this  occasion,  David  was  led  into  the 
great  antichristian  sin  of  attributing  to  himself  the  predictions  relating  to  the 
Messiah,  and  that  his  numbering  was  the  first  overt  act  taken  with  a  view  to  his 
establishing  the  kingdom  of  Shiloh.  As  evidence  that  some  thoughts  of  this  kind 
occupied  the  mind  of  the  king,  his  words  have  been  quoted,  "  Keep  back  thy  servant 
also  from  presumptmus  sins ;  let  them  not  have  dominion  over  me  :  then  shall  I  be 
upright,  and  I  shall  be  innocent  from  the  great  transgression."  Psalm  xix,  13.  "For 
a  moment,"  says  our  author,  "  the  spirit  of  Antichrist,  that  man  of  sin,  appeared  to 
be  revealed ;  and  already  had  Michael  the  prince  stood  up  to  vindicate  his  own 
principality,  and  his  sword  was  extended  over  the  glorious  holy  mountain,  appear- 
ing between  heaven  and  earth,  with  the  sound  of  the  trumpet,  and  the  voice  of  the 
chief  messenger.  However,  the  hour  was  not  yet  come,  neither  had  the  evil  taken 
root ;  but  the  diabolical  illusion  passed  away  from  the  sound  heart  of  the  king,  like 
the  fumes  of  midnight  intemperance  from  a  strong  man's  head."  Nimrod,  vol.  ii,  p.  45. 

Note  61,  page  206. — Solomon's  Marriage  with  Pharaoh's  Daughter. 

This  marriage  is  frequently  spoken  of  as  having  been  clearly  contrary  to  the  Mosaic 
law.  Although  we  are  not  disposed  to  deny  the  possibility  of  this,  the  subject 
appears  to  be  a  very  doubtful  one.  The  texts  usually  referred  to,  as  prohibiting 
such  alliances,  (Exodus  xxxiv,  16;  Deut.  vii,  3,4,}  do  not  clearly  apply  to  the 
case,  as  their  terms  are  specifically  limited  by  the  context  to  the  several  Canaanitish 
nations  which  occupied  Palestine.  With  these  the  Israelites  were  prohibited  from 
forming  any  alliances  ;  but  this  law  did  not  extend  to  Gentile  nations  living  at  a 
distance,  as  is  fully  proved  in  the  case  of  the  Gibeonites.  The  object  of  this  law, 
as  well  as  its  terms,  renders  the  application  of  it  to  distant  Gentiles  very  doubtful. 
It  was  specially  intended  to  guard  the  Hebrews  against  intermarriage  with  a  people 
who  were,  by  the  judgment  of  God,  doomed  either  to  be  driven  out  or  destroyed, 
and  with  whom  matrimonial  connections,  from  the  proximity  of  their  idolatrous  rites, 
would  have  been  most  dangerous. 

It  is  a  remarkable  fact  in  the  case  of  Solomon,  that  when,  through  the  influence 
of  his  wives,  he  was  led  into  the  foulest  idolatiy,  although  the  idols  which  he 
worshiped  are  carefully  and  repeatedly  enumerated,  the  gods  of  Egj-pt  are  never 
reckoned  among  them. 

Note  62,  page  215. — Ships  of  Tarshish, 

This  commercial  navigation  was  such  an  important  element  in  the  means  by 
which  the  Hebrew  nation  attained  to  the  zenith  of  wealth  and  prosperity,  that  every 
particular  connected  with  it  has  been  regarded  with  great  interest,  and  investigated 
with  much  ingenuity  and  industry ;  and  none  more  so  than  the  account  of  the  navy 
by  which  it  was  effected.  These  ships  have  indeed  been  invested  with  very  peculiar 
importance  by  being  associated  in  the  sacred  record  with  Tarshish,  the  name  of  a 


APPENDIX.  557 

place  or  country  with  which  the  Tyrians  carried  on  an  extensive  trade.  The  most 
natural  course  of  proceeding,  therefore,  is,  first  to  ascertain  the  locality  of  Tarshish. 
This  has  been  regarded  as  a  difficult  pi-oblem  in  Scriptural  geography.  A  refer- 
ence to  a  few  passages  of  Scripture  will  cast  some  light  upon  this  obscure  subject. 
The  first  time  the  term  occurs  is  in  the  genealogical  table  of  the  earliest  nations. 
Gen.  X,  4,  5.  It  is  here  placed  among  the  sons  of  Javan :  "  Elishah  and  Tarshish, 
Kittim  and  Dodanim."  This  primitive  notice  would  lead  us  to  seek  for  the  place 
somewhere  on  the  north  coast  of  the  Mediterranean  sea.  "  The  kings  of  Tarshish 
and  of  the  isles  shall  bring  presents."  Psalm  Lxxii,  10.  Isaiah  confirms  this  im- 
pression :  "  I  will  send  those  that  escape  of  them  unto  the  nations,"  (or  Gentiles,) 
"  to  Tarshish,  Pul,  and  Lud,  that  draw  the  bow,  to  Tubal  and  Javan,  to  the  isles 
afar  off."  Chap.  Ixvi,  19.  Again:  Ezekiel  bears  equally  important  testimony, 
although  he  only  speaks  of  the  commerce  carried  on  with  this  port.  Speaking  of 
Tyre,  and  connecting  this  place  with  Javan  and  Tubal,  he  says,  "  Tarshish  was  thy 
merchant  by  reason  of  the  multitude  of  all  kinds  of  riches ;  with  silver,  iron,  tin, 
and  lead,  they  traded  in  thy  fairs."  Chap,  xxvii,  12.  When  it  is  known  that  Plmy 
says,  "  Nearly  all  Spain  abounds  in  the  metals, — lead,  iron,  copper,  silver,  and 
gold,"  and  that  "  tin  "  was  brought  by  Phenician  navigators  from  Britain  to  that 
country,  and  thence  transhipped  to  the  East,  we  can  scarcely  hesitate  to  place  Tar- 
shish somewhere  on  the  Spanish  peninsula.  Heeren  fully  confirms  this  view; 
shows  from  Strabo,  that  the  Phenicians  not  only  traded  with  Spain  and  Britain,  but 
actually  conducted  mining  operations  in  the  former  country ;  and  is  so  fully  satisfied 
of  the  identity  of  Tarshish  and  Spain,  that  he  translates  the  phrase  which  we  render 
"  ships  of  Tarshish"  by  "  vessels  from  Spain."  Chap.  iii.  If  it  be  necessary  to  add 
further  evidence  in  proof  of  this  point,  we  may  observe,  1.  That  vessels  bound  for 
Tarshish  sailed  from  Joppa.  This  is  proved  in  the  case  of  Jonah.  Tarshish  must 
therefore  have  been  somewhere  on  or  near  the  coast  of  the  Mediterranean.  2.  In 
Spain  we  have  a  place  called  Tartessus,  which  rendered  into  Hebrew  would  be  iden- 
tical with  Tarshish,  and,  in  the  absence  of  conflicting  evidence,  would  be  sufficient 
to  settle  the  question.  3.  It  is  an  undoubted  historical  fiict,  that  Spain  was  not 
only  a  place  to  which  the  Tyrians  traded,  but  was  one  of  the  chief  seats  of  Phe- 
nician colonization. 

This  proof  would  be  regarded  as  perfect,  had  not  the  Scriptures,  in  connection 
with  this  commercial  enterprise  of  Solomon,  said  that  the  ships  went  to  Tarshish. 
It  has  been  therefore  regarded  as  an  inevitable  consequence,  that  if  the  navy  irom 
Ezion-geber  sailed  to  Tarshish,  that  place  could  not  be  Spain ;  and  if  Spain  was 
called  by  that  name,  there  must  be  two  places  bearing  this  denomination.  The  dif- 
ference found  to  exist  between  the  record  of  this  event  as  given  in  the  Book  of 
Kings,  and  that  in  the  Chronicles,  has  attracted  attention,  and  is  worthy  of  particular 
notice. 

"  For  the  king  had  at  sea  a  navy  of       "  For  the  king's  ships  went  to  Tarshish 
Tharshish  with  the  navy  of  Hiram :  once    with  the  servants  of  Huram :  every  three 
in  three  years  came  the  navy  of  Thar-    years,"  &c.  2  Chron.  ix,  21. 
shish,"  &c.  1  Kings  x,  22. 

"  Jehoshaphat  made  ships  of  Tharshish  "  He  (Jehoshaphat)  joined  himself  with 
to  go  to  Ophir  for  gold,"  &c.  1  Kings  him,  (the  king  of  Israel,)  to  make  ships 
xxii,  48.  to  go  to  Tarshish :   and  they  made  the 

ships  in  Ezion-gaber,"  &c.  2  Chronicles 
XX,  36. 

It  will  be  seen  here  that  in  both  instances  the  Book  of  Kings  speaks  of  ships  of 
Tarshish  to  go  to  Ophu-,  while  the  Chronicles  do  not  call  them  ships  of  Tarshish, 
but  say  they  went  to  that  place. 


558  APPENDIX. 

The  question  which  this  comparison  presents  to  the  mind  is  simply  this :  Do 
these  texts,  taken  together,  teach  that  both  Tarshish  and  Opliir  were  visited  in  this 
voyage,  or  is  the  discrepancy  to  be  accounted  for  in  any  other  way  ?  As  the  whole 
tenor  of  Scripture  places  this  commercial  port  in  the  west,  and  other  circumstances 
identify  it  with  Spain ;  and  as  we  never  find  any  other  reference  to  a  place  of  this 
name  accessible  from  the  Red  Sea ;  the  first  of  these  alternative  propositions  seems 
untenable,  and  we  are  led  to  inquire  whether  any  other  reasonable  mode  can  be 
found  to  remove  the  difficulty. 

It  is  well  known  that,  in  all  ages,  difi'erent  kinds  of  vessels  have  been  distinguished 
by  difi'erent  names,  according  to  the  manner  of  their  construction,  or  the  pui-pose  or 
trade  for  which  they  are  intended.  Thus  we  have  merchantmen,  as  distinguished 
from  ships  of  war ;  a  slaver,  a  vessel  used  in  the  slave-trade ;  an  East  Indiaman,  a 
West  Indiaman,  a  vessel  intended  for  trading  with  the  East  or  West  Indies.  In  all 
probability  some  such  distinctive  terms  obtained  from  the  infancy  of  navigation ; 
and  if  so,  as  the  trade  of  Tarshish,  and  its  connection  with  Britain  and  other  places 
in  the  Atlantic,  must  have  required  vessels  of  the  largest  size  and  strongest  con- 
struction, is  it  not  reasonable  to  suppose  that  these  were  distinguished  from  those 
used  for  the  coasting  trade  of  the  Mediterranean,  by  being  called  "  ships  of  Tar- 
shish 1"  Let  this  be  admitted,  and  it  will  be  perceived  that  the  navigation  of  the 
eastern  ocean  would  require  ships  of  this  class ;  and  we  have  therefore,  in  the  Book 
of  Kings,  an  account  strictly  correct, — "  ships  of  Tarshish  to  go  to  Ophir."  And 
then,  as  the  Books  of  Chronicles  were  written  after  the  captivity,  when  this  trade 
had  ceased  for  centuries,  it  may  be  easily  imagined  that  the  sense  of  the  phrase, 
"  ships  of  Tarshish,"  might  have  been  misapprehended,  and  have  led  to  the  reading 
now  found  in  the  texts  referred  to.  At  all  events,  on  a  question  of  difference  of 
statement  in  these  two  authorities,  no  Biblical  scholar  will  hesitate  to  give  the  pre- 
ference to  the  Book  of  Kings. 

Note  63,  page  216. — The  Situation  of  Ophir  and  its  Trade. 

It  is  amusing  to  read  the  speculations  of  the  learned  as  to  the  geography  of  the 
port  to  which  this  commercial  fleet  of  Solomon  sailed.  The  coasts  of  Asia,  Africa, 
and  even  Europe,  from  Ceylon  to  the  western  part  of  Spain,  have  been  searched  for 
the  purpose  of  finding  it,  and  many  places  have  been  selected  as  the  probable  port. 
If  the  learned  and  laborious  researches  of  Mr.  Forster  are  received  with  the  attention 
and  confidence  which  generally  they  appear  to  merit,  this  perplexing  question  will 
be  regarded  as  settled.  We  regret  that  our  limits  render  an  abridgment  of  this  au- 
thor necessary. 

Mr.  Forster  observes,  that  "  the  contradictory  opinions  of  the  learned,  who  alter- 
nately transport  the  Ophir  of  the  Old  Testament  to  Africa  or  to  India,  to  the  coast 
of  Sofala,  or  the  Island  of  Ceylon,  rest  wholly  on  the  plea  in  which  they  altogether 
originated,  that  the  name  and  dwelling-place  of  Ophir  are  nowhere  to  be  found 
among  the  settlements  of  his  brethren  in  Arabia.  Consequently,  if  we  recover,  in 
an  appropriate  part  of  the  peninsula,  not  only  the  name  and  seat  of  this  patriarch, 
but  his  name  and  seat  in  unquestionable  connection  with  an  old  and  famous  mart 
of  gold,  specious  learned  theories  must  at  once  give  way  before  conclusive  historical 
facts."  Our  author  then  proceeds  to  show  that  in  Sale  and  D'Anville,  as  in  modem 
maps,  "  Ofor,"  or  "  Ofir,"  appears  as  the  name  of  a  city  and  district  in  the  mountains 
of  Oman  in  Southern  Arabia ;  that  this  district  was,  in  the  time  of  Pliny,  occupied 
by  descendants  of  Joktan,  and  was  therefore  presumptively  the  seat  of  the  Joktanite 
Ophir;  and,  further,  that  this  district  was  by  Pliny  celebrated  for  its  traffic  in  gold; 
a  fact  confirmed  by  the  researches  of  Niebuhr,  who  remarks  that  Oman  is  a  district 
still  containing  metallic  deposits. 


APPENDIX.  SSt 

From  all  this  it  is  confidently  inferred,  1.  That  the  Ofor  of  the  maps  is  the  Ophir 
of  the  Old  Testament.  2.  That  the  gold  coast  mentioned  by  Pliny  was  the  place  to 
which  the  fleet  of  Solomon  sailed.  3.  That  this  Ophir  was  the  seat  of  the  patriarch 
of  that  name,  the  son  of  Joktan. 

If  these  conclusions  are  correct,  then  we  find  the  course  of  this  commercial  voyage 
without  further  difficulty.  The  vessels  would  sail  down  the  Red  Sea,  and  coast  the 
Arabian  peninsula  to  the  mouth  of  the  Persian  Gulf:  this  would  place  them  in  con- 
tact with  Ophir.  Here  might  be  a  mart  for  oriental  produce ;  or,  while  a  part  of 
the  navy  remained  here  to  conduct  commercial  operations,  another  part  might  cross 
the  bay,  and  coast  the  peninsula  of  India,  as  far  as  was  necessary  for  their  ptirpose, 
and  in  tliis  way  the  produce  of  southern  India,  and  even  of  Ceylon,  might  be  ob- 
tained. 

But  it  may  be  thought  that  this  voyage  could  not  occupy  three  years.  Perhaps, 
in  the  strict  sense  of  the  words,  it  did  not.  Michaelis  has  shown  that  the  original 
may  be  rendered,  "  In  the  tliird  year."  It  is  well  known  that  in  the  Arabian  Sea 
the  wind  blows  from  the  south-west  from  April  to  September,  and  from  the  north- 
east from  October  to  March.  The  fleet  Avould  therefore  have  to  leave  Ezion-geber 
in  sufficient  time  to  arrive  at  Oman  before  the  end  of  September,  as,  if  they  failed  in 
this,  the  contraiy  monsoon  would  prevent  their  reaching  it.  But  then  their  multifa- 
rious commercial  operations  could  not  be  completed  early  enough  to  allow  them  to 
reach  the  mouth  of  the  Red  Sea,  on  their  return,  before  the  end  of  March,  and,  con- 
sequently, they  would  be  obliged  to  wait  for  the  next  monsoon.  Suppose,  then, 
that  this  fleet  sailed  from  Ezion-geber  in  April,  and  that  they  reached  their  destina- 
tion in  September,  as  they  would  not  be  able  to  refum  by  the  next  monsoon,  they 
would  have  to  remain  at  Oman  until  the  following  October,  when,  returning,  they 
would  reach  their  starting-point  in  Pebruary  or  March.  But  then,  as  the  Jewish 
civil  year  began  at  the  autumnal  equinox,  this  voyage  would  be  said  to  have  occu- 
pied three  years,  because  it  was  begun  in  the  seventh  month  of  the  first  year,  and 
completed  in  the  sixth  month  of  the  third  year.  Something  of  this  kind  appears  to 
have  taken  place ;  although,  as  we  are  not  sufficiently  informed  of  the  rate  at  which 
Phenician  vessels  sailed,  nor  of  the  manner  in  which  their  commercial  operations 
were  can-ied  on,  no  particular  illustration  of  the  Scripture  narrative  can  be  given ; 
nor,  for  the  same  reason,  can  any  objection  be  raised  against  it. 

Note  64,  page  216. — The  Geography  of  Sheba. 

Mk.  Forster  has  arranged  the  conclusions  of  Bochart  on  this  subject,  with  illustra- 
tions and  remarks  of  his  own,  in  such  a  manner  as  to  leave  no  doubt  respecting  the 
situation  of  the  kingdom  over  which  the  queen  of  Sheba  mled. 

1.  It  is  shown  that  the  products  of  her  kingdom,  as  described  in  the  Books  of 
Kings  and  Chronicles,  are  identical  with  those  of  the  kingdom  of  Sabea,  of  which 
Mai-iaba  or  Saba  was  the  capital,  as  given  by  Strabo,  the  elder  Pliny,  and  other  clas- 
sical authorities. 

2.  The  corroborative  circumstance  that  this  queen  is  by  our  Lord  called  "  the 
queen  of  the  south,"  an  expression  equivalent  to  "  queen  of  Yemen :"  Yemen  or 
Tamin,  in  Arabic,  denoting  at  once  the  south  generally,  and  peculiarly  the  territory 
of  Arabia  Felix,  or  the  southern  quarter  of  the  peninsula.  Mr.  Forster  remarks 
here,  "  lu  the  Hebrew  version  of  St.  Matthew's  Gospel,  votoq  is  rendered  by  Tamin, 
as  though  our  Lord's  expression  had  been  '  queen  of  Yemen.'  Most  probably  it  was 
so  in  the  Ai-amean  dialect  in  which  he  spoke :  and  that  Tamin  standing  at  once  for 
'  Yemin '  and  for  '  the  south,'  the  evangelist  has  rendered  it  in  its  most  comprehen- 
sive sense,  to  make  it  more  generally  intelligible." 


560  APPENDIX. 

3.  The  significant  geographical  indication  supplied  by  oui*  Lord's  expression, 
"  She  came  from  the  extremities  of  the  earth ;"  a  description  which,  taken  in  con- 
nection with  that  of  "  queen  of  the  south,"  could,  at  Jerusalem,  be  used  appropriately 
only  to  denote  the  southern  extremity  of  Arabia,  which  terminates  in  the  Indian 
Ocean. 

4.  The  striking  agreement  with  these  internal  marks,  and  theistill  more  remarka- 
ble concurrence  among  themselves,  of  wholly  independent  traditions  respecting  the 
country  of  the  queen  of  Sheba ;  ecclesiastical  history  uniting  -w-ith  rabbinical  and 
Mahometan  in  accounts  describing  her  as  the  queen  of  the  Sabean  kingdom  of  Ye- 
men, and  Mariaba  or  Saba  as  the  seat  of  her  government. 

Here,  then,  in  the  extreme  south-east  of  the  Arabian  peninsula,  the  dominions  of 
this  queen  are  found ;  and  here  also,  immediately  adjoining  her  territory,  is  found 
Ophii',  the  seat  and  centi-e  of  Solomon's  maritime  trade :  and  thus  we  have  a  com- 
plete exposition  of  the  most  important  points  of  this  interesting  part  of  sacred 
history.     (See  Forster's  Historical  Geography  of  Arabia.) 

Note  65,  page  218. — The  Effect  of  Solojnon's  commercial  Policy  upon  the  Conduct 
of  Egypt  toward  Israel. 

At  the  beginning  of  his  reign,  we  find  Solomon  holding  the  most  friendly  relations 
with  Egypt,  and  marrying  a  princess  of  that  country.  But,  although  we  hear  of  no 
rupture  or  war,  circumstances  appear  in  the  history  which  show  that  this  friendly 
feeling  had  passed  away  before  the  death  of  Solomon.  It  is  worthy  of  remark,  that 
Hadad,  the  young  prince  of  Edom,  who  was  taken  to  Egypt  when  a  child,  was,  when 
he  grew  up,  greatly  loved  and  honored  by  Pharaoh  ;  that  even  Jeroboam,  who  had 
attempted  Solomon's  life,  found  a  safe  asylum  in  that  country ;  further,  that,  before 
the  reign  of  Solomon  closed,  this  Hadad  left  Egypt,  and  endeavored  to  recover  his 
hereditary  kingdom  of  Edom :  but,  failing  there,  and  obtaining  assistance  from  Ee- 
zin,  he  succeeded  in  wresting  some  part  of  Syria  from  the  Hebrew  government.  It 
is  scarcely  possible  to  suppose  that  the  king  of  Egypt  could  have  protected  these 
men,  and  have  countenanced  their  designs,  while  he  was  on  perfectly  friendly  terms 
with  Solomon.  But  when  it  is  known  that  the  success  of  the  Hebrew  king  in  his 
commercial  enterprises  had  crippled  the  trade  of  Egypt,  and  that  the  possession  of 
Edom  and  Syria  alone  enabled  htm  to  do  so,  we  can  easily  understand  why  Pharaoh 
might  wish  Hadad  success. 

Note  66,  page  227. — Reason,  why  the  spiritual  Religion  of  the  Patriarchs  was  not 
more  fully  recorded  by  Moses. 

No  error  has  led  to  more  serious  mistakes  respecting  the  religion  of  the  early 
ages,  than  the  notion  that  the  Bible  contains  an  historical  record  of  religion  from  the 
beginning.  Those  who  consider  that  we  have  in  the  Book  of  Genesis  all  that  Moses 
wrote  respecting  the  affairs  of  mankind,  for  the  space  of  thirty-eight  centuries,  will 
see  that  it  could  not  have  been  intended  to  give  a  history,  much  less  an  exposition, 
of  the  religion  of  this  period.  To  presume,  therefore,  that  what  is  not  recorded  did 
not  exist,  is  to  adopt  a  fallacy  of  the  most  mischievous  character.  It  has  been  al- 
ready sho\vn  that  the  divinely  appointed  mode  of  transmitting  revealed  tinith  under 
the  patriarchal  dispensation,  was  by  tradition.  When  Moses  was  appointed  to  record 
a  brief  account  of  the  creation,  the  deluge,  the  distribution  of  the  human  family  over 
the  face  of  the  earth,  in  connection  with  the  origin  of  the  Hebrew  family,  and  the 
enunciation  of  the  Divine  purpose  respecting  Israel,  it  did  not  come  within  his  plan 
to  record  in  detail  the  religious  character  even  of  the  most  prominent  individuals. 
But  are  we,  then,  to  infer  that  deep  and  profound  patriarchal  piety  did  not  exist  ? 


APPENDIX.  561 

Our  Lord  has  given  us,  in  a  single  sentence,  more  information  respecting  the  cha- 
racter and  object  of  Abraham's  faith,  than  all  that  Moses  wrote.  A  few  verses  in 
the  Epistle  to  the  Hebrews  afford  a  clearer  view  of  the  spiritual  exercises  and  ac- 
quirements of  Abel,  Enoch,  Noah,  and  the  Hebrew  fathers,  than  is  found  in  the  Book 
of  Genesis.  Spiritual  piety  of  a  high  order,  mighty  faith  affording  a  clear  view  of 
the  promised  Redeemer,  and  producing  an  internal  testimony  of  Divine  acceptance, 
did  exist  anterior  to  Moses.  This  religion  was  unquestionably  the  experience  of 
Jacob,  and  its  existence  fully  recognized  by  his  family,  and  perpetuated  among  their 
children.  Moses  himself  was  a  partaker  of  its  saving  influence  and  power :  there 
was  no  necessity  for  his  describing  what  was  universally  admitted.  This  spiritual 
religion,  then,  was  inwrought  into  the  Mosaic  system,  not  as  an  adjunct  circumstance, 
or  mere  element  of  the  economy,  hut  as  its  spirit  and  life.  And  the  religion  of  the 
Hebrews,  when  they  entered  Canaan,  and  throughout  their  future  career,  can  never 
be  clearly  understood  where  this  is  not  recognized.  The  pertinacity  with  which 
many  writers  on  sacred  history  either  conceal  or  deny  the  existence  of  this  spiritual 
religion,  renders  the  frequent  iteration  of  sound  views  on  the  subject  imperative. 

Note  67,  page  229. — Peculiar  Attestation  to  the  Truth  of  the  Hebrew  Faith. 

The  two  great  pillars  of  revealed  truth  are  miracle  and  prophecy.  By  these  means 
it  has  pleased  the  all-wise  Jehovah  to  manifest  the  verity  of  his  communications  to 
mankind.  While  the  suitability  of  these  displays  of  Infinite  "Wisdom  and  power  to 
this  purpose  is  obvious,  it  is  equally  so,  that  they  are  wisely  adapted  to  bear  their 
testimony  to  the  truth  under  different  circumstances.  A  miracle  wrought  in  attes- 
tation of  a  divine  mission  or  doctrine  affords  to  those  who  witness  it  "  absolute  de- 
monstration ;"  although  it  must  be  plain  that  the  measure  of  evidence  which  this 
miracle  may  afford  to  succeeding  ages  will  depend  upon  other  circumstances,  such 
as  the  fidelity,  perspicuity,  and  credibility  of  the  narrative,  and  the  extent  to  which 
it  may  be  made  known.  On  the  other  hand,  a  prophetic  enunciation  of  future 
events,  however  grand  the  object  may  be,  and  although  very  many  contingencies 
are  involved  in  its  accomplishment,  will  afford  no  evidence  whatever  of  the  divine 
vocation  of  the  prophet,  or  of  the  truth  of  his  doctrine,  to  those  who  are  the  imme- 
diate recipients  of  the  communication ;  because  any  one  might  predict,  but  upon  the 
delivery  of  the  prediction  it  cannot  be  certainly  known  whether  it  will  be  fulfilled 
When,  however,  the  prophecy  is  verified  by  the  foretold  events  coming  to  pass,  then 
this  evidence  is  both  clear  and  powerful. 

On  a  few  special  and  important  occasions,  when  the  great  purposes  of  God  con- 
cerning mankind  have  been  announced  or  put  into  operation,  both  these  kinds  of 
evidence  have  been  brought  simultaneously  to  imite  in  authenticating  divine  truth. 
It  was  so  on  this  occasion.  We  have  here,  first,  a  glorious  fulfillment  of  prophecy. 
The  denunciation  against  Canaan,  the  repeated  predictions  given  to  Abraham,  the 
entailment  of  these  to  Isaac,  the  election  of  Jacob,  and  the  predictive  promises  to 
him,  with  the  prophecies  vouchsafed  by  Moses, — all  iraite  here,  and  are  all  fulfilled. 
Observe,  these  prophecies  were  given  on  different  occasions,  to  different  persons ; 
the  first  delivered  fifteen  hundred  years  before  the  period  of  their  accomplishment, 
the  others  spread  over  five  centuries  before  that  event.  Again ;  these  predictions 
were  not  scattered  and  unconnected  declarations,  thro^vn  out  to  persons  who  neg- 
lected and  forgot  them ;  on  the  contrary,  for  four  hundred  years  they  had  been 
treasured  up  as  the  great  trust  and  inheritance  of  this  family  and  race ;  through  hope 
in  them  every  other  prospect  had  been  abandoned,  every  opposing  means  of  wealth 
and  aggrandizement  renounced ;  and  here,  in  the  occupation  of  Canaan,  these  pre- 
dictions are  gloriously  fulfilled.    What  a  brilliant  proof  of  the  divinity  of  the  faith  and 

36 


d62  APPENDIX. 

calling  of  the  Hebrews !  Yet,  as  if  this  was  not  sufficient,  the  accomplishment  of 
these  predictions  was  effected  by  means  of  the  most  stupendous  miracles,  thus  afford- 
ing the  Israelites  the  greatest  possible  demonstration  of  the  presence  and  power  of 
Jeliovah,  and,  consequently,  of  the  verity  and  obligation  of  their  religion. 

Note  68,  page  230. — Israel  taught  and  trained  hy  God. 

The  special  divine  interposition  which  constantly  watched  over  the  Israelites  in  the 
wilderness,  and  which,  by  unceasing  influence,  was  du-ected  to  imbue  the  individual 
mind  of  the  whole  community  with  a  clear  perception  of  the  immediate  government 
of  God,  and  a  strong  faith  in  his  truth  and  power,  which  was  indeed  the  spirit  of  their 
religious  system,  has  not  been  sufficiently  recognized. 

Many  portions  of  Scripture  which  clearly  exhibit  this  interposition  might  be 
quoted ;  it  will  be  sufficient  to  refer  to  one,  which,  while  bearing  decisive  evidence 
on  the  subject  under  consideration,  is  a  very  remarkable  specimen  of  pure  revelation 
imbodied  in  the  most  exquisite  poetry.  In  that  inimitable  ode  which  Moses  com- 
posed shortly  before  his  death,  speaking  of  the  watchful  care  of  Jehovah  over  his 
people  dm-ing  their  wandering  in  the  wilderness,  and  the  incessant  operation  of  his 
grace  to  guide  them  into  all  his  will,  he  says, — 

•'  As  an  eagle  stirreth  up  her  nest, 
Fluttereth  over  her  young, 
Spreadeth  abroad  her  wings,  taketh  them, 
Beareth  them  upon  her  wings : 
So  the  Lord  alone  did  lead  him, 
And  there  was  no  strange  god  with  him."  (Deut.  xxxii,  11,  12.) 

All  the  exquisite  beauty  and  incomparable  tenderness  of  this  description  bear  im- 
mediately upon  the  great  purpose  of  God  in  his  dealings  with  his  people  in  the 
desert, — to  bring  them  to  imitate  him,  that,  influenced  by  his  truth,  they  might  act 
upon  its  teaching,  and  thus  fully  enter  into  the  Divine  will.  This  process  of  teach- 
ing and  training  is  here  described  with  exquisite  pathos.  But  the  imagery,  in  point 
of  order,  is  not  arranged,  according  to  the  habits  of  the  bird,  by  the  circumstances 
of  the  Israelites.  Hence  we  first  read,  "As  an  eagle  stirreth  up  her  nest."  By  these 
words  the  inspired  prophet  describes  the  eagle,  when  her  young  are  of  an  age  to  be 
taught  to  fly,  as  agitating,  disturbing,  and  even  tearing  her  nest,  to  induce  them  to 
acquire  the  practice  of  locomotion.  Thus  in  the  wilderness  did  Jehovah  lead  his 
people  about  from  one  place  to  another,  making  the  place  of  their  residence  and  the 
manner  of  their  life  disagreeable,  that  they  might  be  induced  to  seek  rest  and  happi- 
ness in  a  conformity  to  his  will,  and  in  the  word  of  his  promise.  But  the  Hebrews 
were  carnal  and  corrupt  in  their  hearts ;  and  therefore  as  an  eagle  "  fluttereth  over 
her  young,"  so  did  Jehovah  shed  his  influence  upon  them.  This  clause  deserves 
veiy  particular  attention.  The  word  which  our  translators  have  here  rendered 
"fluttereth,"  is  v]rTl>  rdh-ghaph,  which  occurs  only  three  times  in  the  Hebrew 
Scriptures.  It  is  not  easy,  therefore,  to  define  its  sense.  Jeremiah  appears  to  have 
used  the  term  to  signify  the  tremulous  motion  occasioned  in  the  human  body  by 
e.xtreme  fear.  Chap,  xxxiii,  9.  In  the  text  it  seems  to  denote  the  brooding  of  the 
parent  eagle  over  her  young,  for  the  purpose  of  imbuing  them  with  the  warmth  of 
her  own  body.  Moses  employed  the  word  to  express  the  primitive  action  of  the 
Spirit  of  God  upon  the  chaotic  mass  in  the  work  of  creation.  Gen.  i,  2.  From  the 
supposed  reference  of  this  term  to  the  action  of  a  bird  in  hatching  her  young,  Park- 
hurst  supposes  the  Heathen  nations  to  have  acquired  their  notion  that  tliis  world 
was  formed  from  an  egg.  (Parkhurst,  svb  voce.    Sec  also  Grotius,  De  Verit.  Bel.  Christ., 

36* 


APPEm)ix.  563 

lib.  i,  cap.  16,  note  1.)  Here,  then,  Jehovah  represents  himself  as  teaching  and 
training  his  people,  as  the  parent  eagle  does  her  young.  Their  residence  is  fre- 
quently changed,  and  made  very  inconvenient,  that  they  may  be  led  to  expect  and 
hope  to  realize  the  promised  rest.  The  Spirit  of  God  overshadows  his  redeemed; 
and  as  the  parent  imparts  her  own  living  heat  to  her  young,  so  God  sheds  the  vital- 
ity of  his  own  spiritual  life  upon  the  souls  of  his  people ;  as  the  eagle,  teaching  her 
feeble  offspring,  would  spread  abroad  her  pinions,  and  even  bear  them  on  her  o\\-n 
shoulders,  if  their  strength  failed,  so  did  Jehovah  come  do^vn  to  their  weakness,  that 
he  might  raise  them  to  his  holiness.  "We  have  here,  therefore,  an  incomparable 
pictui-e.  but  one  as  replete  with  truth  as  beauty,  in  which  are  represented  to  our 
minds  the  love,  care,  constant  influence,  and  devoted  energy  which  God  himself  em- 
ployed on  behalf  of  Israel. 

Note  69,  page  231. — The  Computation  of  Sabbatical  Tears. 

Much  difference  of  opinion  has  obtained  as  to  the  time  when  the  first  Sabbatical 
year  was  held.  It  is  not  necessaiy  to  notice  the  wild  opinion  of  Bedford,  or  the 
strange  fancies  which  other  ■wTiters  have  put  forth  on  this  subject.  It  will  be  suffi- 
cient to  assert  that  this  strange  law  was  actually  brought  into  operation,  and  that 
the  first  year  of  the  Hebrew  location  in  Palestine  was  the  era  whence  this  septennial 
computation  began.  The  objection  commonly  made  to  this  opinion  is,  that  the 
Sabbath  was  to  be  a  year  after  six  years  of  agricultural  operations,  and  that  the  land 
could  not  have  been  tilled  until  it  had  been  subdued.  But  as  the  manna  ceased 
when  the  Israelites  arrived  at  Gilgal,  they,  of  course,  began  to  cultivate  the  ground 
in  that  neighborhood,  and  the  other  parts  of  the  country  as  they  were  occupied. 
(Usher,  Annales,  A.M.,  2554;  Jenning's  "Jewish  Antiquities,"  p.  528.) 

Note  70,  page  225.— The  Ephod  of  Gideon. 

The  intention  of  Gideon  in  these  arrangements  is  manifest  from  the  terms  in  which 
the  sacred  writer  records  its  results.  The  "  thing  became  a  snare  unto  Gideon,  and 
to  his  house."  Judges  viii,  27.  If  this  judge  had  intended  to  establish  idolatrous 
worship  when  he  prepared  this  costly  ephod  and  its  adjuncts,  whatever  the  etiect 
might  have  been  upon  others,  it  could  not  have  been  called  a  snare  to  himself  and 
his  family.  By  this  sinful  purpose  and  sinful  action,  he  would  at  once  have  forfeited 
his  covenant  condition,  and  become  politically  a  traitor,  and  religiously  a  profane 
sinner.  But  the  Scripture,  instead  of  describing  this  sudden  and  intentional  sin, 
speaks  of  his  having  been  taken  in  a  snare ;  clearly  teaching  that  the  effect  of  these 
arrangements  had  not  been  foreseen,  that  their  pernicious  consequences  came  una- 
wares upon  Jerabbaal  and  his  family.  The  only  consistent  solution  of  Gideon's  con- 
duct, therefore,  appears  to  be  that  which  we  have  given.  He  prepared  this  ephod, 
and  other  sacerdotal  and  ecclesiastical  articles,  for  the  purpose  of  establishing  divine 
worship  in  his  own  city.  But  this,  being  a  departure  from  the  written  law,  which 
required  all  the  people  to  assemble  at  the  sanctuary,  was  a  serious  error,  although 
Jehovah  was  the  intended  object  of  this  worship.  But  the  evU  did  not  terminate 
here.  The  people  attended  this  place  in  an  improper  manner,  and  associated  its 
worship  with  idolatrous  objects,  until  at  length  they  departed  fi-om  Jehovah,  and 
even  Gideon  and  his  family  were  insnared  by  these  unhallowed  practices. . 

Note  71,  page  235. — Teraphim. 

It  has  been  already  shown  that,  in  patriarchal  times,  teraphim  were  known,  and  at 
least  regarded  with  sacred  respect.  That  these  still  continued  in  use,  is  certain ; 
and,  as  a  brief  exposition  of  what  is  known  respecting  them  maj  cast  some  light 


564  APPENDIX. 

on  this  part  of  the  subject,  we  will  endeavor  to  give  it.  We  have  seen  that  the  term 
was  employed  in  respect  to  something  used  by  Micah  and  the  Dauites  in  worship, 
which,  there  is  every  reason  to  believe,  had  Jehovah  for  its  object.  We  also  find 
the  word  in  the  Book  of  Hosea,  as  referring  to  some  essential  element  in  Jewish 
worship.  In  describing  the  religious  desolation  of  Israel,  the  prophet  says,  "  The 
children  of  Israel  shall  abide  many  days  without  a  king,  and  without  a  prince,  and 
without  a  sacrifice,  and  without  an  image,  and  without  an  ephod,  and  without  tera- 
phim."  Hosea  iii,  4.  That  the  sacred  writer,  in  the  latter  part  of  this  verse,  is  de- 
scribing the  great  requisites  for  Jewish  worship,  is  evident,  and  especially  when  it  is 
considered  that  the  word  nns^O,  matzebah,  here  rendered  "  image,"  may  be  more 
properly  taken  to  mean  an  "  altar :"  this  intei-pretation  agrees  very  well  with  the 
word  "  sacrifice  "  going  before  it.  Although  this  sense  may  be  allowed,  it  is  more 
probable  that  !li2?3,  matzebah,  is  here  copied  by  mistake  for  n3T>3,  misbeach,  "  an 
altar,"  the  letters  of  these  words  being  very  similar,  and  easily  mistaken  for  each 
other.  But  instead  of  either,  one,  if  not  two,  of  Dr.  Ivennicott's  MSS.  has  nn2?a, 
minchah,  "  an  oblation,"  which  also  agrees  with  the  scope  of  the  passage.  (See  Pat- 
rick's and  Dr.  Adam  Clarke's  Commentaries,  in  loco.) 

Another  text  in  which  the  word  "  teraphim "  occurs  in  the  Hebrew  Scriptures,  is 
1  Sam.  xix,  13,  in  which,  speaking  of  the  stratagem  which  David's  wife  employed 
to  deceive  her  father  Saul,  it  is  said,  "  And  Michal  took  an  linage,  and  laid  it  in  the 
bed,"  &c.  The  word  which  is  here  rendered  "  image,"  is  in  the  original  teraphim. 
On  this  point  a  learned  author  has  observed,  "  We  have  most  remarkable  proofs 
that  the  worship  of  teraphim  coexisted  with  the  worship  of  Jehovah,  even  in  pious 
families ;  and  we  have  moi"e  than  one  instance  of  the  wives  of  worshipers  of  Jehovah 
not  finding  full  contentment  and  satisfaction  in  the  stern  moral  truth  of  spiritual 
worship,  and  therefore  carrying  on  some  private  symbolism  of  fondling  the  tera- 
phim."— Kittd's  CyclopcEdia,  vol.  ii,  p.  845.  But  however  comparatively  innocent 
this  might  have  appeared  at  first,  (and  it  certainly  was  not  denounced  with  the  same 
rigor  as  gross  idolatry,)  yet  it  is  clear  that,  even  under  the  government  of  the  judges, 
it  had  become  very  injurious  in  its  tendency,  and  very  off"ensive  to  God.  A  passage 
in  the  address  of  Samuel  to  Saul  casts  important  light  upon  this  point.  The  pro- 
phet, reproving  the  king  for  his  conduct  in  the  case  of  Amalek,  says,  "  For  rebellion 
is  as  the  sin  of  witchcraft,  and  stubbornness  is  as  iniquitij  and  idolatry."  1  Samuel 
XV,  23.  The  last  clause,  given  literally,  would  read,  "  Stubbornness  is  as  teraphim 
and  idolatry."  Here  we  have  not  only  a  condemnation  of  the  use  of  teraphim,  but 
a  plain  intimation  of  its  insidious  character,  as  preparing  the  way  to  idol-worship. 
In  later  times  this  influence  had  been  so  efi^ectual,  that  teraphim  and  idolatry  seem 
to  have  been  identified.  Hence  Zechariah  says,  "For  the  idols"  (in  the  Hebrew, 
teraphim)  "have  spoken  vanity,  and  the  diviners  have  seen  a  lie,  and  have  told  false 
dreams ;  they  comfort  in  vain."  Zech.  x,  2.  And  of  the  king  of  Babylon,  when  de- 
scribed by  Ezekiel  as  ascertaining  the  course  of  his  army  by  divination,  it  is  said, 
"He  made  his  arrows  bright,  he  consulted  with  images,"  (Hebrew,  teraphim,)  "he 
looked  in  the  liver."  Ezek.  xxi,  21. 

From  what  has  been  said,  it  is  probable  that  those  who  have  read  over  the  many 
speculations  of  the  learned  on  this  obscure  subject,  will  be  inclined  to  concur  in  the 
opinion,  that  at  first  the  teraphim  were  made  as  visible  symbols  of  some  important 
clement  of  patriarchal  faith,  probably  of  the  Edenic  cherubim,  or  of  the  original 
promise  of  redemption ;  that  afterivard,  among  the  early  Israelites,  they  were  occa- 
sionally adapted  to  the  sacred  furniture  of  the  Mosaic  sanctuary,  and  among  the 
Gentiles  to  commemorate  deceased  ancestors,  but  that  ultimately  they  everywhere 
led  to  idolatry.  Hence  we  find  heathens  prostituting  them  to  the  vilest  forms  and 
purposes,  and  the  Jews  regarding  them  with  devotional,  and  therefore  sinful,  reverence. 


APPENDIX.  565 


Note  72,  page  240. — Jcphthalt!s  Daughter. 

SCAKCELT  any  Biblical  subject  which  has  led  to  extensive  investigation,  of  which 
conflicting  views  have  been  taken,  presents  such  an  an-ay  of  great  names  on  each 
side  of  the  question  as  this.  We  have  considerable  doubts  whether  this  point  has 
been  always  argued  on  the  ground  of  pure  criticism,  and  without  influence  from  ex- 
ternal bias.  In  the  first  place,  some  writers  seem  to  think  the  honor  of  the  elect 
people  of  God  involved  in  this  transaction ;  and  they  therefore  struggle  to  avoid  the 
admission,  that  a  judge  of  Israel  immolated  his  own  daughter.  Again :  it  has  been 
a  point  of  no  small  consequence  with  a  certain  class  of  writers  to  have  it  believed, 
that  in  the  early  ages  of  Jewish  history  a  number  of  females,  devoted  to  God,  and 
bound  by  vows  of  chastity,  were  in  attendance  on  the  sacred  tabernacle. 

With  respect  to  the  first  of  these,  it  may  be  safely  said,  that  the  election  or  ap- 
pointment of  a  person  to  be  judge  did  not,  by  any  means,  vouch  for  his  religious 
character:  if  so,  what  shall  we  say  of  the  obliquities  of  Samson's  career?  And  as 
to  the  second,  however  strongly  those  who  wish  to  have  ancient  countenance  for  the 
celibacy  of  the  Church  of  Rome  may  desire  it,  it  never  has  been,  and  never  can  be, 
proved  that  women,  under  vows  of  virginity,  were  ever  in  attendance  on  the  taber- 
nacle. That  women  were  employed  to  embroider  curtains,  and  wash  the  linen  of 
the  sanctuary,  may  be  readily  admitted ;  but  that  they  were  under  any  religious  ob- 
ligation to  abstain  from  marriage,  there  is  not  a  tittle  of  evidence. 

The  case  of  the  daughter  of  Jephthah  must  therefore  stand  on  its  own  merits,  or 
the  gi'ammatical  construction  of  the  words,  in  connection  with  the  circumstances  of 
the  pai'ties  concerned.  Dr.  Hales,  the  most  talented  of  the  modern  -N^Titers  who 
have  supported  the  opinion  that  this  young  woman  was  not  immolated,  but  devoted 
to  perpetual  virginity,  argues  that  the  words  should  be  rendered,  "  Shall  either  be  the 
Lord's,  or  I  will  off"er  it  up  for  a  burnt-offering."  Judges  xi,  31.  It  is  freely  admit- 
ted that  the  copulative  conjunctions,  one  of  whicli,  the  1  van,  occurs  twice  in  this 
clause,  should  be  rendered  "  according  to  the  signification  of  the  passages  in  which 
they  are  found." — Lee's  Grammar,  p.  380.  But  when  the  learned  writer  contends 
that  it  should  be  here  read  disjunctively,  "  because  the  vow  consisted  of  two  parts : 
1.  That  what  person  soever  met  him  should  be  the  Lord's,  or  be  dedicated  to  his 
service ;  and,  2.  That  what  beast  soever  met  him  (if  clean)  should  be  offered  up  for 
a  burnt-offering  unto  the  Lord;"  (Saci'cd  Chronology,  vol.  ii,  p.  289;) — we  are 
bound  to  take  two  exceptions  to  his  argument.  What  was  the  language  of  Jeph- 
thah ? — "  Whatsoever  cometh  forth  of  the  doors  of  mj'  house."  Does  not  this  ne- 
cessarily refer  to  a  human  being  ?  What  else  could  be  expected  to  come  forth  from 
the  doors  of  his  house  ?  As  Dr.  Kitto  forcibly  observes,  "  His  house  was  surely  not 
a  place  for  flocks  and  herds,  nor  could  any  animal  be  expected  to  come  forth  to  meet 
him ;  that  is,  with  the  purpose  of  meeting  him  on  his  return."  And  this  seems  to  be 
implied  by  the  language.  It  appears  then  highly  probable  that  Jephthah's  original 
purpose  referred  to  some  human  being.  From  the  scope  of  the  subject,  therefore, 
the  division  of  the  vow  into  two  such  clauses  as  are  given  by  Dr.  Hales  is  unwar- 
rantable. Then,  with  respect  to  the  grammatical  rendering  of  the  passage,  Eussel 
urges  "  that  there  does  not  appear  to  be  such  decided  opposition  or  contrast  between 
the  two  clauses  of  the  sentence  as  to  require  the  use  of  the  disjunctive  vau.  As 
there  is  no  direct  opposition  between  being  the  Lord's  and  being  offered  up  in  sacrifice 
to  the  Lord,  I  cannot  see  the  force  of  the  argument  which  is  founded  upon  tlie  verbal 
criticism  now  mentioned.  Nay,  as  the  former  member  of  the  alternative  proposition 
in  this  case  evidently  includes  the  latter,  the  second  can  only  be  regarded  as  an  ex- 
planation of  the  first :  and  hence  Jephthah  must  be  understood  as  declaring  that  he 


566  APPENDIX. 

would  devote  to  the  Lord  ■whatsoever  first  presented  itself  to  him  on  his  return,  and 
give  it  up  in  the  particular  form  of  a  burnt-offering." — Connection,  vol.  i,  p.  481. 

Note  73,  page  242. — The  Sons  of  the  Prophets. 

From  the  time  of  Moses  to  that  of  Samuel,  only  a  few  isolated  cases  of  prophecy- 
are  recorded :  yet,  dui-ing  the  government  of  the  latter,  we  find  prophets  associated 
in  companies,  in  several  jjlaces,  and  favored  with  a  very  special,  and  in  some  cases 
overwhelming,  Divine  influence.  The  first  mention  of  anything  of  this  kind  is 
1  Sam.  X,  5,  when  Samuel  foretold  to  Saul  that  he  should  "meet  a  company  of  pro- 
phets coming  down  from  the  high  place."  It  is  very  uncertain  where  this  was. 
The  text  calls  it  "  the  hill  of  God ;"  and  the  connection  shows  that  while  Saul  visit- 
ed Samuel  at  Ramah,  he  had  to  travel  from  thence,  beyond  Bethel  and  the  plain  of 
Tabor,  to  reacli  this  place.  But,  whatever  the  precise  locality  of  this  spot,  here  was 
a  school  or  college  of  prophets.  There  was  another  such  establishment  at  Naioth  at 
Kamah,  near  to  Samuel's  residence.  We  know  not  how  many  more  of  these  insti- 
tutions existed  in  the  time  of  Samuel ;  but  afterwards  there  were  similar  establish- 
ments at  Bethel  and  Jericho.  2  Kings  ii,  3,  5. 

No  light  has  been  cast  on  the  means  of  admission  to  these  schools,  or  on  the 
character  which  the  pupils  were  expected  to  manifest  and  sustain.  Information  on 
these  latter  points  would  help  us  to  form  an  opinion  whether,  as  some  have  sup- 
posed, tliesc  schools  were  entirely  in  the  hands  of  the  Levites,  and  chiefly  confined 
to  the  teaching  of  the  ceremonial  law;  or  whether,  as  seems  more  likely,  they  were 
designed  to  inculcate  the  spirituality  and  holiness  which  God  required  of  his  people. 
"  It  seems  somewhat  strange,"  as  Bishop  Stillingfleet  observes,  "  that  God  should 
take  so  great  care  about  tlie  sliell  and  outside  of  his  worship,  and  none  at  all  for  the 
moral  and  spiritual  part  of  it." — Oric/ines,  b.  ii,  ch.  iv,  sect.  2.  This,  indeed,  seems  to 
be  strongly  supported  by  several  considerations : — 1 .  The  intention  of  the  institu- 
tion of  the  prophets  in  the  time  of  Moses  seems  to  have  been  to  disseminate  a  moral 
and  spiritual  influence,  as  auxiliary  to  the  external  law.  2.  The  vocation  of  tlie 
prophets  was  precisely  of  this  kind ;  and  it  would  be  strange  indeed  if  the  course  of 
education  and  training  bore  no  relation  to  the  great  object  for  which  it  was  ap 
pointed.  3.  Tlie  same  may  be  infeiTcd  from  the  rich  amount  of  spiritual  influence 
with  which  they  were  favored. 

If  these  considerations  are  sufiicient  to  establish  the  fact  that  one  great  object  of 
these  institutions  was  to  give  a  clear  knowledge  of  the  spiritual  requirements  of  the 
law,  and  to  enforce  in  the  life  practical  holiness,  then  it  is  easy  to  perceive  that  they 
must  liave  exercised  a  most  salutary  influence  upon  the  national  morals  and  religion. 

But  in  other  respects  their  utility  must  have  been  very  great.  The  existence  of 
permanent  institutions  in  different  parts  of  the  land,  where  God  was  pleased  fre- 
quently to  display  an  overwhelming  influence  of  his  Spirit,  must  have  done  much 
to  uphold  the  supreme  authority  of  Jehovah,  and  to  check  the  propensity  to  idolatry 
which  this  people  so  often  evinced.  The  power  of  these  spiritual  visitations  is  seen 
more  than  once  in  the  case  of  Saul. 

Nor  is  it  easy  to  conceive  how  these  schools  could  have  answered  the  intended 
end,  but  by  the  promotion  of  spiritual  religion.  As  all  prophecy  under  this  dispen- 
sation was  based  upon  the  Mosaic  law,  it  was  obviously  proper  that  persons  sus- 
taining this  office  should  be  fully  instructed  in  its  nature  and  requirements.  It  was 
also  necessary  that  they  should  be  generally  well  informed  and  educated  ;  and  there 
can  be  no  doubt  that  both  these  objects  were  kept  in  view  in  these  schools.  But  we 
can  see  no  necessary  connection  between  these  attainments  and  the  gift  of  prophecy 
in  the  ordinary  sense.    We  are  aware  that  the  same  remark  may  also  apply,  to  some 


APPENDIX.  567 

extent,  with  respect  to  personal  religion.  But  then,  if  individual  holiness  could  not 
confer  this  gift,  it  certainly  made  a  man  more  fit  for  its  reception,  and  more  faithful 
in  its  exercise.  Can  we  form  any  idea  of  an  Isaiah,  an  Ezekiel,  a  Jeremiah,  without 
personal  piety  ? 

We  have  referred  to  the  students  in  these  schools  as  the  persons  who  were  afterward 
called  by  Jehovah  to  act  as  his  prophets.  This  was  generally  the  case.  There  is 
one  exception ;  but  that  exception  seems  to  prove  the  rule.  Amos  said,  "  I  was  no 
prophet,  neither  was  I  a  prophet's  son ;  but  I  was  an  herdman,  and  a  gatherer  of 
sycamore  fniit :  and  the  Lord  took  me  as  I  followed  the  flock,  and  the  Lord  said 
unto  me,  Go,  prophesy  unto  my  people  Israel."  Amos  vii,  14,  1.5.  In  tliis  case  the 
declaration  which  the  prophet  makes  of  his  singular  election  to  this  office  clearly 
shows  that,  in  the  ordinary  course,  prophets  were  trained  to  their  profession,  and 
previously  known  during  the  period  of  their  tutelage  as  "  sons  of  the  prophets." 

Note  74,  page  246. — Typical  Importance  of  David's  Tabernacle. 

If  the  tabernacle  of  Moses  remained  at  Gibeon,  forsaken  of  the  ark  and  the  Divine 
Presence,  but  i-etaining  the  brazen  altar,  and  still  the  scene  of  the  Levitical  worship, 
while  the  ark  of  the  covenant  rested  in  tlie  tabernacle  of  David  at  Zion,  where  a 
ser\'ice  of  prayer  and  thanksgiving  was  continually  offered ;  and  if  this  arrangement, 
as  it  would  appear,  was  made  by  the  warrant  and  under  the  authority  of  inspiration  j 
then  it  becomes  us  very  carefully  to  inquire  whether  the  erection  of  this  tabernacle, 
and  its  appointed  worship,  were  likely  to  have  any  effect  on  the  religious  knowledge 
and  character  of  Israel  during  this  period.     (See  Patriarchal  Age,  p.  27.) 

In  reference  to  the  first  question,  it  must  be  observed  that  the  tabernacle  of  David 
has  been  made  the  basis  of  prophetic  declaration.  Amos  has  this  remarkable  pas- 
sage :  "  In  that  day  will  I  raise  up  the  tabernacle  of  David  that  is  fallen,  and  close 
up  the  breaches  thereof;  and  I  will  raise  up  his  ruins,  and  I  will  build  it  as  in  the 
days  of  old :  that  they  may  possess  the  remnant  of  Edom,  and  of  all  the  Heathen, 
which  are  called  by  my  name,  saith  the  Lord  that  doeth  this."  Amos  ix,  II,  12.  Wc 
remind  the  reader  of  the  first  volume  of  Sacred  Annals,  that  this  text  was  cited  as 
one  of  those  which  bear  indisputable  evidence  of  Masoretic  corruption.  We  there 
showed  that  the  Septuagiut  reading  of  this  passage,  sanctioned  as  it  is  by  the  inspired 
authority  of  the  New  Testament,  must  be  received  as  genuine.  This  would  justify 
us  in  rendering  the  latter  part  of  the  passage,  and  the  words  which  involve  the 
point  and  purpose  of  the  prediction,  thus :  •'  That  the  remnant  of  men,  and  all  the 
Gentries  upon  whom  my  name  is  called,  may  earnestly  seek  me,  says  the  Lord  who 
does  all  these  things."  (Sir  L.  C.  L.  Brenton's  translation.)  It  will  be  seen  imme- 
diately that  this  new  rendering  completely  alters  the  sense  of  the  text.  The  present 
Hebrew  and  the  authorized  version  make  the  object  of  the  prophecy  to  be  the 
dominion  of  Israel  over  all  the  Heathen.  The  Septuagint  reading  exhibits  this 
object  as  the  gathering  in  of  the  Gentiles  to  a  participation  in  the  high  privileges  of 
the  people  of  God.  For  the  pui-pose  of  deciding  a  very  important  argument,  this 
text  was  quoted  in  the  latter  sense  by  James  in  the  Council  of  Jerusalem  ;  (Acts 
XV,  16,  17  ;)  and  the  facts  of  his  inspiration,  and  that  his  whole  audience,  many  of 
whom  were  greatly  opposed  to  the  consequence  drawn  from  it,  were,  notwithstand- 
ing, without  exception,  compelled  silently  to  admit  its  force,  abundantly  prove  that 
this  is  the  intent  of  the  text.  This  being  clear,  we  may  pause  to  inquire  into  the 
design  of  the  prophecy,  and  thence  to  deduce  the  object  of  the  Holy  Spirit  in  the 
apparently  anomalous  circumstances  which  have  excited  our  sui-prise.  The  quota- 
tion of  the  prophecy  by  James  fixes  its  reference  to  the  triumphs  of  the  gospel,  and 
especially  to  the  ingathering  of  the  Gentiles  to  the  privileges  of  the  Church  of  God. 


568  APPENDIX. 

This  was  the  point  of  his  judgment.  "  Simeon,"  saith  he,  "  hath  declared  how  God 
at  the  first  did  visit  the  Gentiles,  to  take  out  of  them  a  people  for  his  name.  And  to 
this  agree  the  words  of  the  prophets ;  as  it  is  written ;"  and  then  he  quotes  the  text, 
•'After  this  I  will  return,  and  will  build  again  the  tabernacle  of  David,  which  is 
fallen  down,"  &c.  Acts  xv,  14-17. 

If,  then,  we  are  to  be  guided  by  this  obvious  application  of  the  prophecy,  it  will 
appear  that,  while  the  Mosaic  tabernacle  and  its  ceremonial  rites  were  typical  of  the 
great  sacrifice  of  Christ,  and  of  the  blessed  results  of  his  atonement  and  interces- 
sion, the  tabernacle  of  David  was  calculated  to  prefigure,  with  equal  clearness,  the 
common  character  of  gospel  privilege,  the  pure  and  simple  nature  of  its  worship,  and 
the  fullness  and  freeness  of  the  access  unto  God  which  it  was  to  provide. 

To  show  this  more  clearly,  it  will  only  be  necessary  to  observe  that  the  disputa- 
ble question  in  the  Jerusalem  Council  was  not,  whether  Gentiles  were  admissible  to 
the  Christian  Church;  this  was  admitted  on  all  hands.  The  question  was,  whether 
Gentile  Christians  were  required  to  keep  the  ceremonial  law.  "Peter  aflSrmed  of 
those  Gentiles  who  had  been  admitted  to  the  Church  by  his  ministry  that  God  had 
put  no  difference  between  them  and  the  Jews,  admitting  both  by  faith,  not  imposing 
the  yoke  of  the  law  upon  either.  And  to  this,  says  St.  James,  to  this  declaration  of 
how  (KaduQ)  God  admitted  them,  not  putting  the  yoke  on  them, — to  this,  the 
words  of  the  prophets  do  agree ;  and  of  this  he  gives,  as  an  instance,  Amos's  pro- 
phecy of  the  rebuilding  of  David's  tabernacle.  Did  the  prophecy  really  agree  to 
that  assertion  1  Did  it  apply  to  that  question  so  as  to  silence  further  controversy 
about  it  ? 

"  It  certainly  seems  to  have  had  this  effect.  It  seems  to  have  put  to  silence  the 
Judaizers.  No  Pharisee  could  venture,  in  the  face  of  this  argument,  to  affirm  that 
it  was  needful  for  Gentile  Christians  to  keep  the  law."  (Archdeacon  Spofford's 
"Letter  to  the  Irish  Ecclesiastical  Journal,"  Sept.  1847;  to  which  able  communica- 
tion we  have  been  much  indebted  in  this  particular  part  of  the  subject.) 

If  this  was  the  case,  it  could  only  have  arisen  from  this  fact  being  universally 
recognized  by  the  primitive  Christian  Church,  and  sanctioned  by  apostolic  inspira- 
tion ;  namely,  that  an  acceptable  spiritual  worship  was  offered  unto  God  in  the 
tabernacle  of  David ;  a  worship  free  from  the  cumbrous  ceremonial  of  the  Mosaic 
law.  And  therefore,  as  the  prophets  of  Jehovah  had  predicted  that  the  kingdom 
of  the  Messiah  should  be,  not  a  revival  of  the  Mosaic  sanctuary,  but  of  the  taber- 
nacle of  David,  so  the  yoke  of  the  law  could  not  be  consistently  laid  on  those  who 
might  be  made  partakers  of  the  faith  of  Christ. 

If  we  have  been  thus  far  successful  in  eliciting  the  truth  in  this  interesting  case, 
it  appears  to  cast  important  light  on  the  great  scheme  of  redemption.  It  shows  that 
in  the  best  days  of  Judaism,  in  the  very  heart  of  the  Mosaic  Church,  the  place  of 
the  Divine  Presence,  the  propitiatory  itself,  was  made  accessible  to  spiritual 
worshipers  without  the  intervention  of  sacrificial  rites  or  Levitical  ceremonies.  This 
important  fact  not  only  exists  as  a  proof  of  the  Divine  purpose  to  give  fallen  man, 
as  far  as  possible,  access  unto  God  ;  it  is  made  the  basis  of  repeated  predictive  allu- 
sion. Speaking  of  Hezekiah's  government,  with  an  ultimate  reference  to  the  king- 
dom of  Messiah,  Isaiah  says,  "  And  in  mercy  shall  the  throne  be  established  ;  and 
he  shall  sit  upon  it  in  truth  in  the  tabernacle  of  David,  judging,  and  seeking  judg- 
ment, and  hasting  righteousness."  Isaiah  xvi,  5.  And  again  in  Amos  ix,  11,  12. 
Thus  far  does  this  s.  "'gular  case  unveil  the  Divine  purpose ;  and  we  see,  at  the  only 
period  in  Jewish  history  when  there  was  no  danger  of  a  lapse  into  idolatry,  and 
when  God's  ancient  people  had  considerable  spiritual-mindedness  and  devotional 
feeling,  the  bonds  of  the  economy  relaxed,  and  spiritual  privileges  imparted,  which 
made  the  exception  a  striking  type  of  the  glories  of  Messiah's  kingdom. 


APPENDIX.  569 

Note  75,  page  251. — Origin  of  Synagoguea. 

The  religious  services  of  the  synagogues,  as  far  as  the  different  circumstances  of 
the  people  would  allow,  appear  to  have  been  very  similar  to  those  of  David's  taber- 
nacle. Singing,  prayer,  reading  the  Scriptures,  and  expounding  them,  formed  the 
service  of  the  synagogue  in  the  time  of  Christ.  In  the  days  of  David,  singing  and 
prayer  were  stated  exercises  in  the  tabernacle.  But  it  has  been  alleged  that,  as  in 
later  times  there  could  be  no  sjaiagoguc  without  a  copy  of  the  law,  so,  before 
copies  of  the  law  were  multiplied,  there  could  be  no  synagogue.  This  consequence 
does  not  appear  to  be  satisfactory.  For,  first,  "  till  the  time  of  the  persecution  by 
Antiochus  Epiphanes,  no  part  of  the  Scriptm'cs  but  the  Pentateuch  was  read  in  the 
synagogues ;"  (Lewis's  "  Hebrew  Republic,"  vol.  i,  p.  503 ;)  although  no  one  doubts 
the  previous  existence  of  these  places  of  worship.  If,  then,  from  the  time  of  Ezra 
to  that  of  Antiochus,  the  synagogue  worship  was  conducted  without  the  reading  of 
the  prophets  and  the  Hagiographa,  why  might  it  not  have  been  maintained,  before 
that  time,  without  the  reading  of  any  Scripture  ?  The  fact  proves  that  this  service 
■was  altered  and  accommodated  to  circumstances.  And  as,  in  David's  time,  an 
exposition  of  God's  gracious  dealings  with  Israel,  his  promises  of  mercy  and 
goodness  towards  them,  and  exhortations  grounded  on  these  covenant  blessings, 
formed  a  part  of  their  religious  exercises  ;  in  later  times,  when  copies  of  the  law 
were  multiplied,  these  would  natm-ally  lead  to  a  reading  and  exposition  of  revealed 
truth. 

But  it  has  been  contended,  that  no  synagogues  existed  until  after  the  restoration 
from  the  Babylonish  captivity.  (Lewis's  Hebrew  Republic,  vol.  i,  p.  482.)  So  it 
has  been  urged  that  they  arose  during  the  captivity ;  (Jahn's  Archteologia,  art.  343  -J 
while,  on  the  other  hand,  it  has  been  maintained,  that  they  existed  in  patiiarchal 
times.  We  must,  therefore,  be  guided  by  the  probabilities  of  the  case.  The  main 
argument  against  the  existence  of  synagogues  before  the  captivity,  is  based  on  the 
alleged  silence  of  Holy  Scripture  respecting  them.  Yet  on  this  same  ground,  the 
learned  Godwin  contends,  that  there  were  many  as  early  as  the  time  of  David- 
(Moses  and  Aaron,  lib.  ii,  chap.  2.)  This  view,  if  not  fully  sustained  as  to  date  by 
the  learned  expositor  of  God^\^n,  is  abundantly  borne  out  as  it  respects  the  exist- 
ence of  synagogues  before  the  exile.  He  regards  Psalm  Ixxiv  as  written  "  on 
occasion  of  the  Babylonish  captivity,"  and  considers  the  eighth  verse,  "  They  have 
burned  up  all  the  synagogues  of  God  in  the  laud,"  as  correctly  translated,  and  as 
proving  the  case :  adding,  "  The  Avord  55lp>3  milcra,  which  we  render  '  a  convoca- 
tion,' seems  more  naturally  to  import  a  place  of  public  worship  in  which  the  people 
assembled,  than  the  assembly  itself ;  as  in  the  following  passage  of  Isaiah:  'And 
the  Lord  will  create  upon  every  dwelling-place  of  Mount  Zion,  and  upon  her 
assemblies,  tT^J^IplO  mikrajeha,  a  cloud  and  smoke  by  day,  and  the  shining  of  a 
flaming  fire  by  night ;'  (chap,  iv,  5;)  in  which  there  is  a  manifest  allusion  to  the 
tabernacle,  whereon  the  cloud  and  pillar  of  fire  rested  in  the  wilderness.  Exodus 
xl,  38.  And  what,  then,  could  these  Tlitp  ^ifi'^pJ2  mihre  kodhesh  be,  but  synagogues, 
or  edifices  for  public  worship  ?" — Jemiing's  Jewish  Antiquities,  p.  365. 

There  is  one  feature  common  to  all  synagogues,  which,  although  it  appears  to 
have  been  generally  overlooked,  or  regarded  as  unimportant,  in  our  judgment  does 
much  to  connect  the  origin  of  these  places  with  the  tabernacle  of  David.  In  every 
synagogue  there  was  a  chest,  in  imitation  of  the  ark,  in  v^hich  the  book  of  the  law 
was  kept.  Now,  the  service  of  the  synagogue  bore  no  similarity  to  that  of  the  tem- 
ple. No  other  part  of  the  furniture  of  the  one  had  any  resemblance  or  imitation  of 
the  sacred  things  of  the  other.  Why,  then,  this  exception  ?  Why  a  copy  of  the 
ark  ?    And  why  was  this  universal  ?    When  the  ark  was  taken  to  the  temple,  its 


570  APPENDIX. 

place  might  have  been  supplied  by  an  imitation ;  and,  if  this  was  the  origin  of 
synagogues,  all  the  difficulty  is  solved. 

Note  76,  page  25G. — Hyssop. 

Commentators  generally  suppose  the  Psalmist  here  to  refer  to  the  purification  of 
lepers,  as  described  in  the  law.  Lev.  xiv,  6 ;  Num.  xix,  6.  It  is,  however,  more 
probable  that  he  alludes  to  the  necessity  of  atonement.  The  word  rendered  "  purge 
me"  ('lii^tonfl)  properly  means,  "  expiate  my  sin."  We  have,  in  the  statement  of 
the  apostle,  the  application  to  which  the  royal  penitent  seems  to  have  turned  his 
mind :  "  For  when  Moses  had  spoken  eveiy  precept  to  all  the  people  according  to 
the  law,  he  took  the  blood  of  calves  and  of  goats,  with  water,  and  scarlet  wool,  and 
HYSSOP,  and  sprinkled  both  the  book,  and  all  the  people."  It  was  this  application 
of  sacrificial  atonement  of  which  David  speaks ;  he,  like  St.  Paul,  having  elicited  the 
great  principle,  that  "  witliout  shedding  of  blood  is  no  remission."  Hebrews  ix,  1 9-22. 
Speaking,  therefore,  of  the  instrument  by  which  the  blood  was  applied,  while  intend- 
ing the  blood  itself,  David  admits  the  impossibility  of  escape  from  the  consequences 
of  his  sin,  but  through  vicarious  sacrifice ;  and  thus  prays  that  the  blood  of  atone- 
ment might  be  applied,  first  to  atone,  and  then  water,  that  he  might  be  cleansed  • 
pardon  through  expiating  blood,  and  purity  through  the  Holy  Spirit,  being  the 
burden  of  his  prayer. 

Note  77,  page  270. — The  Conduct  of  Rehoboam. 

The  behavior  of  this  young  king  to  the  representatives  of  his  people  has  been  uni- 
versally condemned,  perhaps,  in  some  instances,  without  being  understood.  It  has 
not  always  been  taken  into  the  account,  that  this  deputation  was  headed  by  Jero- 
boam, a  young  man  who  had  attempted  to  kill  Solomon,  and  had  consequently 
been  obliged  to  flee  into  Egypt.  Rehoboam  also  knew  that  he  had  been  supported 
and  protected  by  the  king  of  that  country,  from  whence  Hadad,  who  had  also  been 
a  refugee,  had  come  and  excited  troubles  in  Edom,  and  established  himself  in  a  part 
of  Syria.  When,  therefore,  the  new  sovereign  saw  that  the  elders  of  Israel  had  sent 
to  Egypt,  and  called  from  thence  the  man  who  had  attempted  the  murder  of  the 
late  king,  and  placed  him  at  then-  head,  when  they  came  to  demand  the  introduction 
of  a  more  lenient  policy, — even  supposing  that  Rehoboam  knew  nothing  of  the  pro- 
phecy of  Ahijah, — he  could  not  be  expected  to  look  with  much  favor  on  the  appli- 
cation. 

The  truth  appears  to  be,  that  this  was  not  a  casual  application,  answered  in  a 
pettisii  manner  by  a  wayward  youth,  as  is  sometimes  supposed.  It  was  a  demand 
made  by  the  bulk  of  the  people  for  an  alleviation  of  their  public  burdens,  wiiich  de- 
mand was  presented  in  a  manner  the  most  imposing,  and  which  probably  was  in- 
tended to  intimidate  the  king.  The  case  was  one  of  the  greatest  national  importance, 
and  probably  was  regarded  as  such  by  the  royal  council.  The  question  was  simply 
whether  conciliation  or  coei'cion  should  be  the  policy  of  the  new  reign.  The  old 
ministers  counseled  the  former,  the  young  men  the  latter.  The  king  M'as  guided  by 
the  opinion  of  his  companions,  and  the  dismemberment  of  the  kingdom  was  the 
consequence. 

Note  78,  page  271. — The  Divine  Purpose  in  the  Division  of  the  Kingdom. 

It  is  scarcely  possible  to  study  this  history  without  desiring  to  know  by  what  provi- 
dential arrangements  or  spiritual  interposition  the  religious  fidelity  and  unity  of  the 
Hebrew  Church  could  have  been  maintained,  while  the  people  existed  as  two  sepa- 


APPENDIX.  571 

rate  nations.  The  sin  of  Jeroboam  could  not  have  been  a  necessary  consequence 
of  the  division  of  the  kingdom,  or  of  his  elevation  to  the  throne.  All  doubt  respect- 
ing this  is  removed  by  the  general  tenor  of  the  history,  and  especially  by  the  in- 
spired communication  of  Ahijah,  1  Kings  xi,  38 ;  yet  it  is  not  easy  to  conceive  how, 
iu  those  circumstances,  religious  defection  could  have  been  averted. 

We  wish  to  know  the  Divine  purpose  in  its  details,  the  Divine  plan  in  actual 
operation ;  but  this  is  not  seen  in  the  narrative.  The  Scriptural  history  of  the 
Hebrews  after  the  exodus  is  a  record  of  God's  puii^oses  frustrated  by  man's  unbelief, 
of  Divine  plans  marred  and  disfigured  by  human  disobedience.  The  theocracy  in 
its  purity  and  strength,  the  monarchy  in  godly  maturity,  the  divided  Hebrews  as 
one  Church ;  these,  and  many  more  elements  of  Hebrew  pi-ogress,  existed  in  Divine 
intention,  but  have  never  been  developed  on  earth,  and  can  only  be  fully  understood 
in  heaven. 

Note  79,  page  272. — Peculiar  religious  Character  of  this  History. 

In  the  preceding  part  of  this  work,  the  history  and  religion  of  the  several  periods 
have  been  discussed  in  alternate  chapters ;  and  we  shall  have  again  to  return  to  that 
plan,  as  generally  best  adapted  to  our  purpose.  Here,  however,  and  in  the  history 
of  Judah,  from  the  accession  of  Rehoboam  to  the  ruin  of  that  kingdom,  the  religion 
and  history  are  so  inseparably  connected,  alternately  presented  to  the  view  as  cause 
and  effect,  that  any  separate  discussion  of  these  topics  is  extremely  difficult,  if  not 
impracticable ;  and  would  confuse  and  embarrass,  rather  than  elucidate,  the  subject. 
Throughout  the  existence  of  these  kingdoms,  therefore,  tlieir  history  and  religion 
will  be  considered  in  connection. 

Note  80,  page  274. — The  Sin  of  Jeroboam. 

It  is  important  to  obtain  a  clear  view  of  the  religious  character  of  this  proceeding. 
We  may  acquire  the  most  satisfactory  information  by  proceeding  inductively,  begin- 
ning with  those  points  which  seem  to  be  certain,  and  thence  proceeding  to  those 
which  may  be  generally  regarded  as  doubtful.  1.  The  conduct  of  Jeroboam  ap- 
pears to  be  pai-allel  to  that  of  Aaron  and  the  Israelites,  when  they  made  a  golden 
calf  at  Sinai :  it  was  not,  therefore,  a  novel  attempt.  2.  It  does  not  appear  that,  in 
cither  of  these  cases,  there  was  a  direct  introduction  of  any  heathen  deity.  AJl  who 
will  study  the  whole  case,  in  subordination  to  Scriptural  teaching,  will  appreciate 
the  learning  and  judgment  evinced  by  Mr.  Eaber  in  the  investigation  of  this  subject, 
and  agree  with  him  in  saying,  "  When  the  matter  is  considered  in  all  its  bearings, 
we  must,  I  think,  almost  inevitably  conclude,  that  the  two  golden  calves  were  copies 
of  the  two  cherubim."  3.  It  seems  plain  that  the  worship  instituted  before  these 
calves,  was  intended  to  be  regarded  as  offered  unto  Jehovah.  This  was  certainly 
the  case  with  Aaron :  he  made  proclamation  for  a  feast  unto  Jehovah  at  the  in- 
auguration of  the  golden  calf  Exod.  xxxii,  5.  And,  as  it  was  the  object  of  Jero- 
boam to  supersede  the  attractions  of  the  temple  at  Jerusalem,  it  can  scarcely  be 
supposed  that  he  would  introduce  a  foreign  idolatry.  On  the  contrary,  when  it  is 
considered  that  he  made  the  Mosaic  ritual  his  model,  in  respect  of  feasts  and  wor- 
ship, (1  Kings  xii,  32,)  it  follows,  that  the  object  of  worship  was  intended  to  be  the 
same. 

What,  then,  was  the  true  character  of  his  sin  ?  It  was,  first,  a  sinful  schism.  It 
broke  the  unity  of  the  people  of  God,  and  it  contravened  his  law.  Jehovah  had  not 
only  demanded  the  religious  adoration  of  the  people,  and  commanded  them  to  wor^ 
ship  him ;  he  had,  mth  equal  explicitness,  declared  that  he  would  be  worshiped  in 


572  APPENDIX. 

an  appointed  place,  by  men  whom  he  had  chosen,  and  in  a  prescribed  manner.  All 
these  laws  Jeroboam  violated :  he  departed,  of  set  pui-pose,  from  the  place  which 
God  had  chosen,  appointed  priests  after  his  own  will,  and  took  upon  himself  to  alter 
the  times  and  manner  of  worship.  And  even  this,  in  itself  and  in  its  consequences, 
would  have  been  no  small  sin.  But  the  iniquity  of  Jeroboam  went  beyond  this. 
He  erected  an  altar,  copied  the  cherubim,  and  conformed  the  manner  of  his  worship 
generally  to  the  Mosaic  ritual.  If  he  had  regarded  all  these  as  accessories  to  the 
worship,  as,  indeed,  the  originals  were  in  the  temple,  the  sin  would  then  be  of  the 
grave  kind  already  described :  but  Jeroboam  had  no  present  shekinah  irradiating 
his  figures.  His  great  sin,  therefore,  as  was  the  case  with  Aaron,  consisted  in  a  di- 
rect violation  of  the  second  commandment,  by  making  this  cherubic  figure  a  per- 
sonification of  Deity,  and  by  sacrificing  to  it  as  a  god.  (See  Exod.  xxxii,  4,  5,  31 ; 
1  Kings  xii,  28,  32.)  This  was  idolatry.  And  this  was  an  essential  element  in  the 
institution :  Jeroboam  began,  and  continued,  "  sacrificing  unto  the  calves  that  he  had 
made."  1  Kings  xii,  32.  But  it  is  alleged  that  this  idolatry  of  Jeroboam  bore  evi- 
dent resemblance  to  the  Egyptian  apis-worship.  This  may  be  accounted  for  in  two 
ways  :— first,  there  can  be  little  doubt  that  this  part  of  Egyptian  mythology  was  a 
perversion  of  patriarchal  rites,  in  which  cherubic  representations  occurred.  There 
might,  therefore,  be  some  resemblance  l)etween  the  calves  of  Jeroboam  and  Egyp- 
tian figures,  on  the  ground  that  both  were  corruptions  of  the  same  sacred  emblems. 
Again :  it  must  be  remembered,  that  Jeroboam  had  lived  a  long  time  in  Egypt,  and 
must  have  been  familiar  with  the  heathen  worship  of  that  country.  And  if,  after 
tlie  establishment  of  his  idolatry,  he  found  himself  foi'sakcn  by  the  Levites,  and  that 
all  his  efforts  had  not  conciliated  the  true  worshipers  of  Jehovah,  it  would  not  seem 
strange  for  him  to  use  Egyptian  names  or  allusions  in  this  worship.  It  is  probable 
he  did  so ;  for  Hosea  terms  these  idols  "  the  calves  of  Beth-Avcn."  Avert  is  the 
same  as  Aun  or  On,  the  idol  to  whom  Potipherah,  the  father-in-law  of  Joseph,  was 
priest.    (See  Faber's  Pagan  Idolatry,  vol.  i,  p.  436.) 

Note  81,  page  278. — The  Statutes  of  Oniri. 

The  measures  adopted  by  Omri  for  the  purpose  of  fully  isolating  the  people  of 
Israel  from  the  services  of  the  house  of  the  Lord  at  Jerusalem,  and  of  perpetuating, 
perhaps  of  increasing,  their  idolatrous  practices,  attached  infamy  to  his  name 
through  successive  generations.  When  the  prophet  Micah,  many  years  afterward, 
was  pointing  out  the  iniquity  of  the  people  of  Judah,  he  referred  to  this  prince  and 
his  pernicious  laws :  "  For  the  statutes  of  Omri  are  kept,  and  all  the  works  of  the 
house  of  Ahab."  Micah  vi,  16.  These  statutes  were  probably  some  severe  laws 
against  attending  the  worship  of  God  at  Jerusalem,  or  some  successful  enticements 
to  idolatry,  which  were  afterwards  imitated  by  the  apostate  rulers  of  Judah. 

Note  82,  page  279. — The  Ifalediction  of  Joshua,  and  its  Accomplishment  on  Hlcl. 

When  Jericho  was  miraculously  destroyed,  the  Hebrew  chief  pronounced  a  fearful 
prediction  against  the  man  who  should  dare  to  restore  a  place  doomed  to  perpetual 
ruin,  as  a  monument  of  the  exercise  of  God's  almighty  power  on  behalf  of  his  peo- 
ple. This  denunciation  was  given  thus:  "  Cursed  be  the  man  before  tlie  Lord,  that 
riseth  up  and  buildeth  this  city  Jericho :  he  shall  lay  the  foundation  thereof  in  his 
first-born,  and  in  his  youngest  son  shall  he  set  up  the  gates  of  it."  Joshua  vi,  26. 
Hiel  undertook  this  task,  and,  as  the  narrative  informs  us,  suffered  the  threatened 
infliction.  But  what  was  this  infliction  1  This  question  commentators  do  not  agree 
to  answer.    It  has  been  generally  supposed  that  the  words  of  Joshua  doomed  to 


APPENDIX.  573 

death  all  the  posterity  of  the  rash  individual  who  had  the  temerity  to  engage  in  this 
prohibited  undertaking;  the  first-born  dying  when  the  foundation  was  laid,  the 
others  in  succession  during  the  progress  of  the  work,  and  the  youngest  when  the 
gates  were  set  up :  so  that  that  man  who  had  made  such  efforts  to  provide  for  his 
family,  and  who  hoped  to  have  perpetuated  their  name  and  power  by  this  erection, 
saw  the  utter  ruin  of  his  hopes  in  the  very  act. 

Others,  however,  think  tlie  cause  only  refeiTcd  to  the  great  delay  which  should 
obstruct  the  building ;  that,  if  the  foundation  was  laid  when  the  eldest  son  of  the 
builder  was  bom,  the  youngest  should  come  into  the  world  before  it  was  finished. 

A  third  opinion  is,  that  the  person  building  the  town  sacrificed  his  two  sons,  the 
eldest  on  beginning  to  build,  the  youngest  at  the  completion  of  the  work. 

The  first  of  these  expositions  we  regard  as  correct :  the  others  are,  in  fact,  only 
worthy  of  notice  as  specimens  of  the  ingenuity  which  learned  men  employ  to  ex- 
clude the  miraculous  agency  of  God  from  the  government  of  his  people.  The  case, 
regarded  in  this  aspect,  would  afford  to  the  Israelites  of  that  apostate  age  over- 
whelming proof  of  the  certain  existence,  truth,  and  actual  government  of  Jehovah 
over  Israel.  It  is  indeed  manifest  that  the  prophecy  was  fully  understood  at  the 
time,  and  known  to  be  perfectly  fulfilled  ;  thus  estabUshing  the  verity  of  a  Divine 
threatening  delivered  more  than  four  hundred  years  before.  In  this  sense  it  was 
always  spoken  of  by  ancient  Jewish  writers. 

Note  83,  page  290.— The  Case  of  Hazael. 

The  reply  of  Elisha  to  Hazael  has  occasioned  much  learned  inquiry.  Supposing 
the  authorized  version  to  involve  a  contradiction.  Bishop  Horsley,  Kennicott,  and 
others,  render  the  language  of  the  prophet  thus :  "  Go  say.  Certainly  thou  shalt  not 
recover."  But  the  text,  as  Bishop  Hall  has  well  observed,  is  not  conti'adictory.  "  It 
is  more  than  a  single  answer  that  the  prophet  returns  to  this  message.  One  answer 
he  gives  to  Benhadad,  who  sent  the  message;  another  he  gives  to  Hazael,  who 
brings  it.  That  to  Benhadad  is,  '  Thou  mayest  surely  recover :'  that  to  Hazael, 
•  The  Lord  hath  showed  me  that  he  shall  surely  die.'  The  first  clause  states  that  the 
•lisease  is  not  mortal,  that  it  will  not  cause  the  death  of  the  king ;  the  second  that, 
notwithstanding,  he  will  die  from  another  cause."  If  the  question  be  carefully  con- 
sidered, it  will  be  seen  that  such  an  answer  as  this  was  required.  Hazael  was  taught 
by  the  king  to  ask,  "  Shall  I  recover  of  this  disease  V  The  answer  is,  that  he  might 
recover,  the  disease  not  being  mortal,  but  that  he  would  not,  as,  while  under  its  in- 
fluence, he  would  die  from  other  causes.  The  drift  of  the  narrative,  therefore, 
makes  the  authorized  version  here  the  most  satisfactory. 

But  in  the  subsequent  part  of  the  account  it  may  admit  of  explanation  :  "  It  is 
generally  understood  that  Hazael  was  struck  with  horror  at  the  prediction;  that 
these  cruelties  were  most  alien  from  his  mind ;  that  he  then  felt  distressed  and  of- 
fended at  the  imputation  of  such  evils  to  him  ;  and  yet,  so  little  did  he  know  his  own 
heart,  that  when  he  got  power,  and  had  opportunity,  he  did  the  whole  with  a  willing 
heart  and  a  ready  hand.  On  the  contrary,  I  think  he  was  delighted  at  the  prospect ; 
and  his  question  rather  implies  a  doubt  whether  a  person  so  inconsiderable  as  he  is 
shall  ever  have  it  in  his  power  to  do  such  great,  not  such  evil,  things ;  for,  in  his 
sight,  they  had  no  turpitude.  The  Hebrew  text  stands  thus  :  '  But  what !  thy  ser- 
vant, this  dog !  that  he  should  do  this  great  work !'  Or, '  Can  such  a  poor  worthless 
feUow,  such  a  dead  dog'  (6  kvuv  6  teOvtikuc,  Sept.)  'perfonn  such  mighty  actions? 
thou  fillest  me  with  sui-prise.'  And  that  this  is  the  true  sense,  his  immediate  murder 
of  his  master  on  his  return  fully  proves,  '  Our  common  version  of  these  words  of 
Hazael,'  as  Mr.  Patten  observes, '  has  stood  in  the  front  of  many  a  fine  deelamatioD, 


574  APPENDIX. 

utterly  wide  of  his  real  sentiment.  His  exclamation  was  not  the  result  of  horror,  his 
expression  has  no  tincture  of  it;  but  of  the  unexpected  glimpse  of  a  crown !  The 
prophet's  answer  is  plainly  calculated  to  satisfy  the  astonishment  he  had  excited.  A 
dog  bears  not,  in  Scripture,  the  character  of  a  cruel,  but  of  a  despicable,  animal ;  nor 
does  he  who  is  shocked  with  its  barbarity  call  it  a  great  deed.' " — Dr.  A.  Clarke^ s 
Commentary. 

Note  84,  page  301. — Geographical  Extent  of  the  Kingdom  of  Judah. 

It  is  questionable  how  far  the  terms,  "Judah  and  Benjamin,"  as  applied  to  the 
territorial  extent  of  the  kingdom  of  Judah,  and  "the  ten  tribes,"  as  indicating  the 
geographical  extent  of  the  kingdom  of  Israel,  are  correct.  We  have  no  precise 
information  in  Holy  Scripture  on  the  subject ;  and  an  inspection  of  the  map  would 
lead  to  the  impression  that  much  of  the  territory  which  had  been  originally  allotted 
to  Simeon  and  Dan,  was  annexed  to  the  kingdom  of  Judah.  It  is  remarkable  that 
in  all  the  wars  which  took  place  between  these  rival  states,  we  never  hear  of  any 
warlike  operations  being  carried  on  between  them  to  the  south  or  west  of  Benjamin 
or  Judah.  Nor  is  it  probable  that  a  small  population  so  isolated,  whatever  their 
inclinations  might  have  been,  could  have  maintained  their  position  as  an  integral 
part  of  the  kingdom  of  Israel. 

Whatever  difficulty  there  may  be  in  defining  the  exact  original  frontier  line 
between  these  two  nations,  it  is  certain  that,  during  the  reign  of  Rehoboam,  some 
portion  of  the  land  allotted  to  Dan  Avas  occupied  as  a  part  of  the  kingdom  of 
Judah ;  for  Ajalon  and  Gath,  which  belonged  to  that  tribe,  were  fortified  by  this 
king,  as  important  points  of  defense,  and  were  therefore  included  in  his  dominions. 
And  as  the  latter  of  these  cities  was  but  about  twelve  miles  from  the  sea,  it  will  be 
admitted  that,  for  all  national  and  military  purposes,  the  tcri-itory  of  Judah  must  be 
considered  as  including  the  northern  part  of  Palestine  from  the  sea  to  the  Jordan. 
It  is  therefore  probable,  that  these  kingdoms  were  originally  divided  by  a  line  which, 
commencing  at  the  Jordan,  just  to  the  south  of  Jericho,  proceeded  nearly  in  a  west- 
erly direction  between  Eamah  and  Bethel,  thence  near  the  vale  of  Ajalon,  until, 
passing  to  the  north  of  Ekron  in  the  same  dkection,  it  reached  the  sea. 

Note  85,  page  306. — High  Places. 

A  COMPARISON  of  2  Chron.  xiv,  3,  4,  with  1  Kings  xv,  14,  has  been  supposed  to 
justify  the  conclusion,  that  there  were  two  kinds  of  high  places ;  one  of  which,  being- 
prostituted  to  actual  idolatry,  was  therefore  destroyed ;  while  others,  retaining  their 
patriarchal  character,  were  suffered  to  remain.  It  is,  however,  by  no  means  clear 
that  this  hypothesis  accounts  for  the  apparent  discrepancy  which  these  scriptures 
exhibit ;  and  it  seems  probable  that,  although  idolatry  was  prohibited,  and  every- 
thing relating  to  it  destroyed,  the  places  which  had  been  appropriated  to  these 
abominations,  even  when  dismantled,  were  allowed  to  remain. 

It  is  scarcely  possible  to  form  an  adequate  conception  of  the  extent  to  which  high 
places  were  invested  with  a  sacred  character  in  the  ancient  world.  To  trace  the 
origin,  progress,  and  consequences  of  this  superstition,  is  to  investigate  and  unravel 
the  religious  history  of  all  antiquity.  Our  limits  will  only  allow  a  glance  at  the 
subject.  All  these  sacred  places  unquestionably  arose  from  the  universally  admitted 
fact,  that  the  terrestrial  heaven,  the  "garden  of  delight,"  which  God  planted, 
wherein  he  walked  and  conversed  with  our  first  parents,  was  situated  on  a  lofty 
eminence  in  the  north  of  Asia.  And  as  all  the  revelations  of  divine  truth,  and  all 
the  communications  of  grace,  had  for  their  object  the  restoration  of  man  to  the  state 
of  happiness  and  intercourse  with  God  which   he  enjoyed  in  this  abode  of  bliss ; 


APPENDIX.  575 

so  the  consummation  of  his  religious  hopes  was  commonly  regarded  as  a  restora- 
tion to  Paradise.  Hence,  using  popular  language,  the  Lord  said,  "  To-day  shalt 
thou  be  with  me  in  Paradise."  Luke  xxiii,  43.  And  St.  Paul  speaks  of  a  transla- 
tion into  the  third  heaven,  as  "  being  caught  up  into  Paradise."  2  Cor.  xii,  2-4.  In 
the  same  manner  the  final  conquest  of  the  Christian  is  to  be  rewarded  with  acces.s 
to  the  "  ti-ee  of  life,  which  is  in  the  midst  of  the  Paradise  of  God."  Kev.  ii,  7. 

This  religious  reference  to  Paradise  also  most  distinctly  recognized  its  elevated 
situation  :  in  this  respect  the  idea  was  greatly  strengthened  by  the  fact,  that  the  ark 
rested  on  a  mountain  very  near  the  site  of  Paradise :  and,  conseqcntly,  in  process  of 
time,  Ararat  became  confounded  or  identified  with  Eden.  Both  belonged  to  a 
common  father  at  the  beginning,  or  apparent  beginning,  of  the  world.  Both  were 
mounts  of  salvation,  or  divine  favor.  Both  were  hills  of  the  sacred  tree ;  the  one 
of  the  real  tree  of  life,  the  other  of  its  symbol,  the  tree  of  peace  and  union.  Both 
were  seats  of  the  cherubim,  and  the  glorious  presence ;  the  one  which  stood  before 
the  garden,  the  other  which  dwelt  in  the  house  of  Noah,  or  in  the  tabernacle  of 
Shem.  And  hence  pious  patriarchs  selected  elevated  places,  and  especially  the  tops 
of  hills,  as  the  most  suitable  localities  for  holy  worship ;  and  hence,  also,  throughout 
the  Scriptures,  the  special  prominence  given  to  mountains,  as  appropriated  to 
religious  objects,  and  as  symbolical  of  salvation.  When  Abraham  was  commanded 
to  offer  up  Isaac,  Jehovah  said  unto  him,  "  Get  thee  into  the  land  of  Moriah ;  and 
offer  him  there  for  a  burnt-offering  upon  one  of  the  mountains  which  I  will  tell  thee  of" 
Gen.  xxii,  2.  The  site  of  Jerusalem  is  spoken  of  by  inspiration  as  symbolical  at  once 
of  Paradise,  and  of  deliverance  by  the  promised  Redeemer :  "  Beautiful  for  situation, 
the  joy  of  the  whole  earth,  is  Mount  Zion,  on  the  sides  of  the  north,  the  city  of  the 
great  King."  Psalm  xlviii,  2.  "  His  foundation  is  in  the  holy  mountains."  Psalm 
Ixxxvii,  1.  And  when  the  prophet,  by  a  bold  and  beautiful  figure,  sets  forth  the 
universal  triumphs  of  grace,  he  does  so  by  saying,  "  The  mountain  of  the  house  of 
the  Lord  shall  be  established  in  the  top  of  the  mountains,  and  it  shall  be  exalted 
above  the  hills ;  and  people  shall  flow  unto  it."  Micah  iv,  1 .  And,  not  to  notice  a 
multitude  of  Scriptures  which  might  be  quoted  illustrative  of  this  point,  we  pass  on 
to  the  glorious  visions  of  the  Apocalypse ;  and  here,  when  John  saw  the  "  great 
city,  the  holy  Jerusalem,"  he  was  "  carried  away  in  the  spirit  to  a  great  and  high 
mountain."  Here,  too,  was  a  "river  of  water  of  life,"  and  "  the  tree  of  life;"  (Eev. 
xxi,  10;  xxii,  1,  2  ;)  all  allusive  to  Paradise,  and  prefiguring  the  restoration  of  man 
to  its  holiness  and  joy. 

When,  therefore,  it  is  seen  that  a  i-estoration  to  Paradise,  as  to  a  holy  mountain 
enters  so  largely  into  the  symbolical  language  of  Scripture,  as  illustrative  of  the 
objects  of  redemption  and  the  triumphs  of  grace,  we  need  not  wonder  that,  as 
idolatiy  prevailed,  this  idea  should  have  been  prostituted  to  the  purposes  of  super- 
stition. Here  quotation  is  superfluous ;  all  Heathen  antiquity  is  full  of  these  allu- 
sions. It  is  now  most  amply  ascertained,  that  the  sacred  hills  of  the  Heathens 
were  imitations  of  the  paradisiacal  mount,  and  allusive  to  its  recoveiy.  And,  as  in 
flat  and  low  countries  the  inhabitants  could  not  obtain  opportunities  for  indulging 
in  the  selection  of  such  elevated  places,  they  supplied  the  deficiency  by  the  con- 
struction of  mounds,  tumuli,  and  colossal  erections.  This  was  unquestionably  the 
origin  of  the  Tower  of  Babel,  of  the  pyramids  of  Memphis,  of  the  pagodas  of  Hin- 
dostan,  and  of  the  pyi'amidal  temples  of  Buddha  and  of  Mexico.  These  everj'- 
where  became  seats  of  idolatrous  worship  and  profane  rites.  Hence  when  the 
Israelites  went  to  take  possession  of  Canaan,  they  were  commanded  to  "  cut  down 
tlieir  groves,"  to  "  destroy  their  altars,"  and  to  "  burn  their  groves  with  fire."  Exod. 
xxxiv,  13 ;  Deut.  vii,  5 ;  xii,  3.  These  commands  were  partially  obeyed.  Yet, 
although  the  Hebrews  were  forbidden  to  sacrifice  except  in  the  place  which  the 


576  APPENDIX. 

Lord  should  choose,  (Deut.  xii,  13,  14,)  after  they  had  occupied  the  hmd,  the  strict 
letter  of  this  law  was  not  observed ;  and  as  long  as  Jcliovah  alone  was  worshiped, 
the  practice  does  not  appear  to  have  been  censured,  at  least  before  the  building  of 
the  temple.  But  after  that  sanctuary  Avas  consecrated,  and  when  almost  all  the 
worship  performed  elsewhere  was  corrupted  with  idolatry,  then  worshiping  on  these 
high  places  was  forbidden ;  and  a  public  discontinuance  of  this  practice  became  a 
certain  test  of  worsliipers  of  Jehovah,  whilst  a  support  of  it  indicated  at  least  a  lean- 
ing to  idolatry. 

The  worship  and  sacred  rites  celebrated  by  the  disobedient  Hebrews  on  their  high 
places,  fully  prove  that  they  arose  out  of  a  corrupted  tradition  of  primitive  truth 
associated  with  the  worship  of  the  powers  of  nature,  and  of  hero-gods.  These  high 
places  are  condemned  by  the  prophets  as  "  gardens."  Isaiah  i,  29.  In  these  gardens 
" sacrifices "  were  offered;  (Isaiah  Ixv,  3  ;)  and,  as  if  to  prevent  the  possibility  of 
mistaking  the  paradisiacal  allusion  in  these  gardens,  there  stood  "  one  tree  in  the 
midst."  Isaiah  Ixvi,  17.  And  it  is  at  least  doubtful  whether,  as  Amos  alludes  to  the 
idolati-y  of  Bethel  under  the  term  Bikath-Aven,  he  may  not  identify  the  sanctuary 
which  stood  on  these  high  places  as  "  the  house  "  or  temple  ■'  of  Eden,"  Amos  i,  5. 
In  these  high  places  they  "  bm-ned  incense  unto  Baal,  to  the  sun,  and  to  the  moon, 
and  to  the  planets,  and  to  all  the  host  of  heaven."  Here  also  they  kept  horses  and 
chariots  dedicated  to  the  sun,  and  images.  2  Kings  xxiii,  4-14. 

Yet  it  must  not  be  inferred  from  this,  that  these  high  places  were  all  situated  on 
hills,  or  mountains.  On  the  contrary,  as  Strabo  informs  us  that,  in  his  day,  "  all 
sacred  places,  even  where  no  ti-ees  were  to  be  seen,  were  still  called  groves,"  so  it  is 
more  than  probable  that  all  places  where  this  kind  of  idolatrous  worship  was  con- 
ducted, whether  on  high  hills  or  artificial  mounds  in  the  open  country,  or  in  build- 
ings adapted  to  the  purpose  in  towns  and  cities,  were  called  high  places.  This  con- 
jecture seems  established  by  the  fact,  that  there  were  "  higli  places  of  the  gates  that 
were  in  the  entering  in  of  the  gate  of  Joshua  the  governor  of  the  city,  which  were 
on  a  man's  left  hand  at  the  gate  of  the  city."    2  Kings  xxiii,  8. 

From  the  results  of  this  investigation,  it  seems  probable  that  the  reason  why  all 
the  high  places  were  not  destroyed,  did  not  arise  from  their  difference  of  character, 
so  much  as  from  their  difference  of  position  and  proprietorship.  A  pious  king  would 
prohibit  this  idolatry  everywhere ;  but  as  some  of  the  j^rinces  and  powerful  heads 
of  the  people  might  have  such  places  on  their  private  property,  the  zealous  daring 
of  the  sovereign  did  but  seldom  lead  him  to  destroy  them,  as  Josiah  did  the  high 
place  of  Bethel;  (2  Kings  xxiii,  15;)  and,  consequently,  as  soon  as  the  interdiction 
was  removed,  the  evil  arose  again  in  all  its  abominable  impurity,  to  shed  its  malign 
iufluence  over  the  ountry. — ( See  Bridges'  Testimony  of  Profane  History ;  Faber's 
Pagan  Idolatry,  vol.  iii,  p.  197). 

Note  86,  page  309. — The  Burning  for  Asa. 
This  passage  has  led  to  considerable  difference  of  opinion ;  and  it  is  still  a  question 
whether  the  body  of  Asa  was  burned,  or  whether  the  burning  only  refers  to  the 
spices  and  drugs.  We  know  it  was  a  veiy  ancient  pi'actice  to  embalm  dead  bodies ; 
and  this  the  Israelites  might  have  borrowed  from  the  Egyptians :  it  is  certain  that 
they  placed  spices  and  other  odoriferous  substances  in  contact  with  the  dead  body. 
But  we  have  no  proof  that  the  course  adopted  in  the  case  of  Asa  was  ever  a  Jewish 
practice.  As,  therefore,  it  is  well  known  that  the  ancient  Greeks  and  Romans 
burned  the  dead  bodies  of  their  great  men,  and  threw  abundance  of  frankincense, 
myrrh,  and  cassia  into  the  flames,  it  appears  most  probable  that  Asa  ordered  this 
Gentile  course  to  be  taken  in  respect  of  his  body;  and  that  therefore  the  sacred 
writer  records  the  fact  as  a  manifest  innovation  on  the  usages  of  the  nation. 


APPENDIX.  677 


Note  87,  page  315.— The  Letter  of  Elijah. 

The  text  of  the  Hebrew  Bible,  as  well  as  that  of  our  authorized  translation,  says, 
that  this  letter  was  written  by  Elijah  the  prophet ;  and  this  reading  is  sustained  by 
all  ancient  copies  and  oriental  versions.  But  as  Elijah  had  been  translated  three 
or  four  years  before  the  death  of  Jehoshaphat,  and  Elisha  his  successor  was  at  this 
time  the  prophet  of  Jehovah  unto  Israel,  this  account  has  greatly  perplexed  com- 
mentators :  and  it  has  been  generally  supposed,  that  the  name  Elijah  has  been  in- 
serted here  instead  of  Elisha,  and  that  this  epistle  was  written  and  sent  by  the  latter 
prophet.  This  opinion  is  supported  by  Kennicott,  Horsley,  Geddes,  Booth,  and 
Whiston,  the  translator  of  Josephus,  and  has  obtained  considerable  currency.  Yet, 
notwithstanding  the  authority  of  these  great  names,  there  are  weighty  reasons  against 
this  interpretation.  It  must  be  admitted  that  the  change  of  one  name  for  another 
in  the  sacred  narrative,  except  in  the  case  of  a  very  obvious  error,  and  with  unques- 
tionable reasons  for  the  alteration,  cannot  be  warranted.  Here,  however,  those  reasons 
are  wanting.  The  author  of  the  Book  of  Chronicles,  where  this  text  occurs,  never 
mentions  the  prophet  Elisha :  his  name  does  not  occur  in  the  book.  It  appears, 
therefore,  most  unlikely,  that  the  writer  should  have  intended  to  insert  this  prophet's 
name  in  this  doubtful  passage. 

Upon  a  careful  consideration  of  the  whole  case,  we  think  it  most  probable  that 
Elijah  wi-ote  this  letter.  No  man  was  better  acquainted  with  the  evil  influence  of 
the  house  of  Ahab :  he  lived  to  see  a  daughter  of  this  house  married  to  Jehoram, 
and  this  prince  associated  with  his  father  in  the  government.  It  is  not,  therefore, 
incredible,  that  with  prophetic  vision,  seeing  the  course  this  prince  would  take  when 
invested  with  supreme  power,  Elijah  might  have  wi-itten  tliis  epistle,  and  have  left 
it  to  be  delivered  when  the  character  of  Jehoram  should  have  been  developed. 
Kimchi  advocated  this  explanation.  Bishop  Patrick  shows  that  it  agrees  with  the 
grammatical  construction  of  the  passage,  and  Dr.  Adam  Clarke  could  ''  see  no  solid 
reason  against  this  opinion,"  which,  in  our  judgment,  afifords  the  best  elucidation 
of  the  text. 

Note  88,  page  328. — The  Sacrifice  of  Children  to  Moloch. 

Much  learned  labor  has  been  employed  to  persuade  the  world,  that  this  offering 
of  children  to  Moloch  was  a  mere  lustration,  a  carrying  of  children  over  burning 
coals,  passing  them  between  two  fires,  or  hurrying  them  through  a  flickering  flame. 
It  is  thus  endeavored  to  show  that  there  was  no  exposure  of  the  life  of  the  child ; 
that  the  whole  was  a  mere  ceremony  of  dedicating  the  child  to  the  idol :  and  that, 
therefore,  the  wickedness  of  the  act  consisted  in  its  impiety,  but  that  it  was  free  from 
cruelty  or  murder. 

The  case  is,  however,  too  important  to  be  lightly  dismissed,  inasmuch  as  it  has  a 
bearing  upon  the  religion  of  the  Hebrews  at  this  time :  and  we  must  therefore 
endeavor  to  ascertain  the  meaning  of  the  Scripture  nan-ative.  There  is,  then,  one 
important  point,  which  is  placed  beyond  the  reach  of  doubt :  the  Hebrews  in  this 
case  did  "  after  the  abominations  of  the  Heathen  whom  the  Lord  had  cast  out  before 
the  children  of  Israel."  2  Chron.  xxviii,  3.  This  statement  materially  narrows  the 
question,  and  shuts  out  all  consideration  of  the  superior  cultivation,  humanity,  and 
religion  of  the  Israelites.  Notwithstanding  all  these,  the  sacred  record  distinctly 
alleges,  that  what  the  Heathen  had  done,  the  Hebrews  now  did.  But  we  are  plainly 
told  that  the  nations  which  had  been  cast  out  before  Israel  had  been  guilty  of  all 
these  things  which  are  prohibited.  Lev.  xviii,  24. 

37 


578  APPENDIX. 

We  have,  then,  to  ascertain  the  nature  and  extent  of  this  abomination.  And  if  the 
plain  teaching  of  Scripture  is  talcen  as  an  authority,  the  case  cannot  admit  of  a  doubt. 
It  is  said  that  "  they  sacrificed  their  sons  and  their  daughters  unto  devils,  and  shed 
innocent  blood,  even  the  blood  of  their  sons  and  of  their  daughters,  whom  they 
sacrificed  unto  the  idols  of  Canaan :  and  the  land  was  polluted  with  blood."  Psalm 
cvi,  37,  38.  Again :  "  They  have  built  the  high  places  of  Tophet,  which  is  in  the 
valley  of  the  son  of  Hinnom,  to  hum  their  sons  and  their  daughters  in  the  fire."  Jer. 
vii,  31.  "  Thou  hast  taken  thy  sons  and  tliy  daughters,  whom  thou  hast  borne  unto 
me,  and  these  hast  thou  sacrificed  unto  them  to  be  devoured.  Is  this  of  thy  whore- 
doms a  small  matter,  that  thou  hast  slain  my  children  ?"  Ezek.  xvi,  20,  21.  "  Blood 
is  in  their  hands,  and  with  their  idols  have  they  committed  adultery,  and  have  also 
caused  their  sons,  whom  they  bare  unto  me,  to  pass  for  them  through  the  fire,  to  de- 
vour them."  Ezek.  xxiii,  37.  "  For  when  they  had  slain  their  children  to  their  idols, 
then  they  came  the  same  day  into  my  sanctuary  to  profane  it."  Verse  39. 

A  critical  investigation  of  the  terms  employed  Avould  add  to  the  strength  of  the 
argument;  as,  for  instance,  it  might  be  shown  that  'H?^  6aA?2-^a7-,  the  word  emi:)loyed 
2  Chron.  xxviii,  3.  "And  burnt  his  children  in  the  fire,"  strictly  means,  "  to  consume, 
to  bum,  to  clear  off."  But  this  is  not  necessary;  the  texts  quoted,  showing,  as  they 
do,  that  these  children's  blood  was  shed,  that  they  were  slain,  that  they  were  burned, 
prevents  the  possibility  of  our  believing  that  all  the  writers  are  speaking  of  a  harm- 
less lustration,  a  mere  rite  which  inflicted  no  injury. 

Note  89,  page  329. — The  Promise  of  Immanuel. 

It  has  been  a  grave  question  with  critics,  how,  if  this  prediction  was  intended  to  be 
a  sign,  it  could  refer  to  Christ.  On  this  question  two  theories  have  obtained.  The 
first  is,  that  this  prophecy  refers  only  to  Christ,  and  thus  predicted  the  perpetuity 
of  the  house  of  David,  until  Messiah  should  come,  who,  being  God  with  ds,  should 
have  the  government  and  bear  rule  world  without  end.  Others  suppose  that,  while 
this  prediction,  in  its  ultimate  object  and  highest  meaning,  referred  to  the  Messiah,  it 
was  accomplished  in  a  lower  and  subordinate  sense  by  some  female,  then  a  vu-gin, 
afterward  bearing  a  child,  and  thus  afibrding  an  immediate  sign  or  seal  of  Divine 
interposition.  We  should  prefer  the  first  of  these  opinions  but  for  the  subject  in  the 
beginning  of  the  eighth  chapter,  which  seems  to  render  the  second  probable.  How- 
ever this  may  be,  the  prophecy  stood  out  in  all  after-ages  as  a  great  way-mark  in  the 
annals  of  the  world.  The  line  of  David  was  preserved,  in  all  the  vicissitudes  of 
successive  revolutions,  captivities,  and  disasters,  until  a  virgin  bore  a  son  who  was 
called  Immanuel;  and  then  it  sank  into  oblivion,  and  perished  from  the  knowledge 
of  men. 

Note  90,  page  331. — The  Connection  of  the  Sacred  History  with  that  of  Assyria. 

As  we  propose,  in  the  third  and  concluding  volume  of  "  Sacred  Annals,"  not  only  to 
discuss  the  history  and  religion  of  the  Gentile  nations,  but  to  treat  of  their  several  points 
of  connection  and  intercourse  with  the  Hebrews,  we  have  here  given  only  a  passing 
reference  to  the  inroads  of  the  Assyrian  and  other  powers,  which  from  time  to  time 
were  at  war,  or  had  political  relations,  with  Judah  and  Israel.  It  will,  however,  now 
be  necessary  to  observe  that,  for  many  centm'ies  before  this  period,  Assyria  had  been 
the  predominant  power  in  Asia ;  that,  notwithstanding  Babylon  and  Media  existed 
as  important  provinces  under  their  own  kings,  about  B.  C.  700  these  nations  revolted 
from  the  dominion  of  Assyria,  and  after  a  struggle,  which  lasted  a  century,  with 
varied  fortunes,  these  allied  states  succeeded  in  destroying  Nineveh,  and  dividing  the 
immense  Assyrian  empire  between  them ; — Media  taking  all  the  dominions  east  of 
the  river  Tigris,  and  Babylon  those  to  the  west. 

37* 


APPENDIX. 


S'/O 


Note  91,  page  334. — The  Language  employed  by  the  Hebrews  in  speaking  of  Betty. 

Bishop  Russell  has  cited  the  latter  part  of  this  inspired  communication,  in  proof 
of  the  opinion,  that  the  language  used  in  reference  to  God,  when  considered  as  the 
tutelary  Deity  of  Isi-ael,  was  very  deficient  in  dignity.  On  this  occasion,  it  appears 
that  the  learned  and  usually  clear-sighted  prelate  has  made  more  than  one  serious 
error.  Let  the  whole  passage  be  read,  (Isa.  xxxvii,  22-35,)  and  we  are  bold  to  say 
that  it  will  stand  without  discredit  by  the  side  of  any  piece  of  lofty  eloquence  or 
fervid  poetry  that  can  be  produced.  But  how  does  it  appear  that  God  was  regarded 
on  this  occasion  merely  as  the  tutelary  Deity  of  Israel  ?  Hezekiah  did  not  pray  to 
liim  in  this  character :  he  addressed  him  as  the  "  living  God,  who  made  heaven  and 
earth ;"  (verses  16,  1 7  ;J  and  the  prophet,  when  calling  him  "  tlie  Holy  One  of  Israel," 
uses  a  title  which  in  the  Scriptures  most  emphatically  points  out  the  eternal  and 
almighty  Jehovah. 

Note  92,  page  334. — The  miraculous  Destruction  of  the  Assyrian  Army. 

It  is  now  generally  believed  that  this  fearful  destruction  was  effected  by  the  agency 
of  one  of  those  hot  malignant  winds  which  frequently  sweep  across  the  deserts  of  the 
East,  shedding  ruin  and  death  upon  man  and  beast.  The  terms  of  the  prophecy, 
"I  will  send  a  6/as^  upon  him,"  (2  Kings  xix,  7,)  together  with  the  fact,  that  the 
text  in  Jeremiah  (li,  1 )  which  in  our  translation  of  the  Scriptures  I'cads,  "  a  destroy- 
ing wind,"  is  given  in  the  Arabic  version,  a  "  hot  pestilential  wind,"  strongly  support 
this  opinion.  It  should,  however,  be  always  remembei'ed,  that,  whatever  natural 
agent  was  employed,  the  infliction  was  immediately  from  God.  The  explicit  pre- 
diction of  this  terrible  destruction,  its  fearful  magnitude,  the  ruin  being  greater  than 
the  annals  of  the  world  in  any  other  instance  ascribe  to  the  destructive  simoom, 
and  the  occurrence  of  this  calamity  precisely  at  the  time  and  place  which  fully  ac- 
complished the  predicted  purpose  of  Jehovah, — all  prove  that  it  was  a  miraculous 
interposition  of  God.  And,  whatever  skeptics  and  rationalists  may  think  on  such  a 
subject,  it  seems  to  our  mind  more  sublime,  more  in  accordance  with  the  infinite 
greatness,  -wisdom,  and  power  of  Jehovah,  that  some  natural  agent  should  be  sent 
forth  armed  with  boundless  might  by  the  fiat  of  God,  and  prostrate  a  mighty  army 
in  instant  death,  than  that,  as  Dr.  Johnson  forcibly  observed,  an  angel  should  go 
'  about  with  a  sword  in  his  hand  stabbing  them  one  by  one." 

It  is  worthy  of  observation  that  traditions  of  this  miraculous  intervention  appear 
to  have  been  preserved  in  Egypt,  which,  equally  with  Judali,  was  thus  delivered 
from  threatened  rain  for  several  centuries  afterward.  Herodotus  was  in  that  coun- 
try about  two  hundred  years  after  this  event,  collecting  materials  for  his  great  his- 
torical work.  He  was  there  told  that  the  king  of  Egypt,  being  in  great  fear  and 
peqdexity  on  account  of  the  approach  of  Sennacherib,  repaired  to  the  shrine  of  his 
god,  where  he  lamented  his  danger,  and  that  in  a  dream  he  was  assured  of  deliver- 
ance, which  accordingly  came  to  pass.  When  the  Assyrian  army  came  to  Pelii- 
sium,  so  immense  a  number  of  mice  infested  by  night  the  enemy's  camp,  that  their 
quivers  and  bows,  together  with  what  secured  their  shields  to  their  anns,  wei'e  gnawed 
to  pieces.  In  the  morning  the  host,  finding  themselves  without  arms,  fled  in  confu- 
sion, and  lost  great  numbers  of  men.  The  father  of  history  adds,  that  this  remarkable 
event  was  commemorated  by  a  statue :  "  There  is  now  in  the  temple  of  Vulcan  a  mar- 
ble statue  of  this  king,  having  a  mouse  in  his  hand,  and  with  this  inscription :  '  Who- 
ever thou  art,  learn  from  my  fortune  to  reverence  the  gods.' "  Euterpe^  cxli.  Although 
the  devotedness  of  Egypt  to  animal  worship  led  them  to  disguise  and  corrupt  this 


680  APPENDIX. 

tradition,  yet  the  great  fact  of  a  remarkable  deliverance  by  Divine  interposition  was 
clearly  recognized,  and  its  remembrance  carefully  preserved. 

Note  93,  page  336. — Sacred  Groves. 

Much  that  has  been  said  in  a  preceding  note  respecting  high  places,  is  equally 
applicable  to  groves.  They  arose  together  from  the  same  cause,  and  were  alike 
peiTerted  to  idolatrous  purposes  under  the  same  influence.  This  has  been  already 
shown.  It  may  be  further  stated,  that  when  idolatry  was  fully  developed  as  a  sys- 
tem, and  filled  Jenisalem  and  the  land  of  Judah  with  its  absurd  and  impure  rites, 
both  these  terms,  "  high  places,"  and  "  groves,"  were  perverted  from  their  original 
meaning,  and  applied  to  erections  and  things  constructed  by  human  art  and  labor 
for  the  pui-poses  of  idolatry.  It  may  not  now  be  possible  to  trace  precisely  the 
changes  which  took  place  in  the  application  of  these  words,  or  to  give  any  distinct 
idea  of  the  different  things  to  which  they  were  applied  in  the  last  ages  of  Jewish 
idolatry.  But  it  seems  probable  that  as  erections  called  "high  places  "  were  made 
in  the  towns  and  cities  on  which  to  celebrate  the  profane  rites  that  had  previously 
been  performed  on  the  tops  of  hills ;  in  like  manner,  closets,  shrines,  or  other  recep- 
tacles, were  made,  in  which  the  idol  M'as  deposited  which  had  previously  occupied 
the  sacred  grove  on  the  hill :  and  as  the  most  impure  and  obscene  rites  were  per- 
petrated in  sacred  groves,  it  is  not  improbable  that  these  artificial  substitutes  for 
them  might  be  adapted  also  to  such  purposes.  Whether  this  explanation  bo  regarded 
as  satisfactory  or  not,  it  is  certain  that  when  the  idolatry  reigned  in  Jerusalem  in 
its  greatest  plenitude,  the  term  which  we  render  "  groves  "  was  applied  to  something 
that  could  be  made,  set  up,  placed  in  a  building,  cut  down,  put  away,  burnt,  reduced 
to  powder.  And  hence  we  read  that  Manasseh  made  a  gi'ove  in  the  house  of  the 
Lord,  (2  Kings  xxi,  7,)  and  that  Josiah  "  brought  out  the  gi-ove  from  the  house  of  the 
Lord,  without  Jerusalem,  unto  the  brook  Kidron,  and  burned  it  at  the  brook  Kidron, 
and  stamped  it  small  to  powder,  and  cast  the  powder  thereof  upon  the  graves  of  the 
childi-en  of  the  people."  Chap,  xxiii,  6.  A  careful  consideration  of  the  whole  subject 
appears  to  confirm  the  opinion  of  Dr.  Lee,  that  "  by  the  term  tTlffli*  the  shrine  of 
an  idol,  and  not  the  idol  itself,  is  meant ;"  and  that,  as  it  is  certain  the  phrase  was 
applied  in  early  times  to  a  grove  of  trees,  it  seems  probable  that  its  meaning  and 
application  were  changed  in  the  manner  we  have  described.  (See  Lee's  Hebrew 
Lexicon  on  the  word.) 

Note  94,  page  338. — The  Chronology  of  the  Deliverance  of  Jerusalem  by  Judith, 

Dr.  Pride aux,  Aixhbishop  Usher,  Petavius,  and  Huetius,  place  this  event  in  the 
reign  of  Manasseh.  Jackson  supposes  it  to  have  occurred  in  the  twelfth  year  of 
Josiah ;  Whiston,  in  the  time  of  Darius  Hystaspes  ;  Dr.  Hales,  in  the  first  year  of 
Josiah ;  whilst  Ludovieus  Capellus  regards  the  whole  story  as  a  fiction.  Amid  such 
conflicting  views,  it  may  be  presumptuous  to  pronounce  an  opinion ;  but  from  a 
careful  investigation  of  the  subject,  it  appears  that  the  deliverance  of  Judah  by 
Judith  was  a  real  historical  event,  and  that  it  took  place  cither  during  the  reign  of 
Amon,  or  very  early  in  that  of  Josiah.  The  great  objection  to  receive  this  opinion, 
which  the  general  tenor  of  the  history  seems  strongly  to  recommend,  arises  fi'om 
those  clauses  which  speak  of  the  great  age  of  Judith,  and  the  undisturbed  state 
of  Judah  until  her  death.  This  statement,  together  with  that  made,  chap,  v,  18, 
must  be  regarded  as  erroneous.  Dr.  Hales  has  in  this  case  afforded  us  the  surest 
guidance. 


APPENDIX.  581 


Note  95,  page  342. — The  Route  of  Pharaoh-Necho  to  Carchemish. 

In  stating  our  belief  that,  in  this  instance,  the  Egyptian  army  was  taken  by  sea  to 
Cesarea,  we  are  guided  solely  by  what  appears  to  be  an  inevitable  induction  from 
the  facts,  as  given  in  the  sacred  narrative.  It  is  well  known  that  Megiddo  stands 
on  the  great  road  from  Egypt  through  Gaza  to  Damascus.  But  if  the  Egyptian 
army  had  taken  this  course,  which  would  have  been  the  best  overland  route,  it 
can  scarcely  be  conceived  that  the  king  of  Judah  would  have  allowed  them  to 
range  through  the  whole  length  of  his  kingdom,  and  then  to  have  marched  out  and 
given  them  battie :  this  appears  to  be  as  opposed  to  the  tenor  of  the  history,  as  it 
seems  unreasonable.  Hence  the  supposition,  that  Pharaoh  saved  his  soldiers  the 
march  over  the  desert  and  through  Judea,  by  taking  them  by  sea  to  Cesarea.  As  it 
is  evident  that  he  wished  to  avoid  a  conflict  with  Josiah,  this  would  be  another 
inducement  to  his  doing  so ;  but  Josiali  regarded  it  as  his  duty  to  resist  the  march, 
and  sacrificed  his  life  to  this  conviction. 


Note  96,  page  349. — The  Chronology  of  Daniel.    (Chapter  i,  1.) 

Much  criticism  has  been  expended  on  this  text,  on  account  of  its  supposed  contra- 
diction of  the  other  parts  of  the  sacred  narrative,  especially  of  Jeremiah  xxv,  1 ; 
Daniel  apparently  placing  the  first  year  of  Nebuchadnezzar  in  the  third  year  of 
Jehoiakim,  and  Jeremiah  explicitly  stating  that  it  was  contemporaneous  with  the 
fourth  year  of  that  king  of  Judah.  Several  important  emendations  of  the  language 
of  Daniel  have  been  suggested,  some  of  which  injuriously  aifect  the  sense,  and,  in 
fact,  give  it  another  meaning.  The  chronological  difiBculties  in  this  part  of  the 
histoiy  are  many  and  great ;  and  it  may  not  be  possible,  by  any  scheme,  to  obviate 
all  objection :  yet  it  does  not  seem  a  difiicult  task  to  harmonize  these  prophets  with 
each  other,  and  with  the  history. 

Jackson  and  Hales  agree  in  placing  the  commencement  of  the  reign  of  Jehoiakim 
about  July,  B.  C.  608 ;  and  that  of  Nebuchadnezzar,  January,  B.  C.  604 :  conse- 
quently, the  first  year  of  the  latter  would  begin  in  the  fom-th  year  of  the  former, 
agreeably  to  the  precise  declaration  of  Jeremiah.  But,  then,  it  is  said  that  the  text 
of  Daniel  cannot  be  true.  We  ask,  Why  ?  It  does  not  say  that  the  first  year  of 
Nebuchadnezzar  was  coincident  with  the  third  year  of  Jehoiakim,  as  seems  to  be 
supposed.  It  is  much  wiser  to  endeavor  to  understand  the  sacred  text  than  to 
mend  it.  It  is  universally  admitted  that,  during  the  lifetime  of  his  father,  Nebu- 
chadnezzar was  sent  by  him,  with  the  title  of  king,  at  the  head  of  an  army,  to  chas- 
tise and  recover  to  his  dominion  those  nations  which  had  revolted  from  him,  and 
formed  an  alliance  with  Pharaoh-Necho,  king  of  Egypt.  It  was  during  this  expe- 
dition that  the  Rechabites,  fearing  the  Chaldeans,  took  refuge  in  Jerusalem,  and 
that  Daniel  and  his  companions  were  carried  into  captivity,  While  employed  on 
this  service.  Nebuchadnezzar  heard  of  the  death  of  his  father ;  and  immediately,  with 
a  few  followers,  hastened  across  the  desert,  the  nearest  way  to  Babylon,  to  take 
possession  of  the  kingdom,  leaving  his  army  and  captives  to  follow  him. 

Now.  if  we  suppose  that,  on  this  occasion,  Nebuchadnezzar  appeared  before 
Jerusalem  prior  to  July,  B.  C.  605,  the  text  of  Daniel  is  fully  sustained.  Then,  allow- 
ing about  six  months  to  elapse  fi-om  this  time  to  the  death  of  Nabopolassar,  when 
Nebuchadnezzar  became  sovereign  of  the  empire,  the  assertion  of  Jeremiah  is  justi- 
fied. This,  in  all  probability,  was  the  order  of  events.  (Jackson's  Chronological  An- 
tiquities, vol.  i,  p.  188  ;  Hales's  Analysis,  vol.  ii,  p.  439;  Prideaux's  Connection,  vol. 
i,  p.  73  ;  Berosus  a;j«c?  Josephum,  Antiq.,  lib.  x,  cap.  xi,  et  Contra  Apionem,  lib.  1.) 


582  APPENDIX. 


Note  97,  page  352. — Chronological  Arrangement  of  Nebuchadnezzar's  Dreams. 

We  have,  in  this  instance,  been  compelled  to  depart  from  the  common  reading  of 
Daniel  ii,  1,  which  places  the  first  of  Nebuchadnezzar's  dreams  in  the  second  year  of 
his  reign.  The  following  reasons  had  led  to  this  course  :  1.  These  young  men  were 
taken  to  Babylon  just  as  Nebuchadnezzar  began  to  reign :  Daniel  was,  therefore,  not 
educated  and  placed  among  the  wise  men  until  three  years  afterward.  2.  At  the 
time  of  this  dream  Daniel  was  fully  enrolled  among  the  wise  men,  living  in  his  own 
house,  and  was  immediately  afterward  made  archimagus,  or  chief  of  the  wise  men. 
3.  Daniel,  when  expounding  this  dream,  calls  Nebuchadnezzar  "  king  of  kings ;"  a 
title  not  suitable  to  him  in  the  second  year  from  the  death  of  his  father.  It  has 
been  found  impossible  to  resist  this  evidence ;  and,  therefore,  we  have  followed 
Josephus,  Petavius,  Jackson,  and  Hales,  in  placing  this  event  in  the  second  year 
fi-om  his  conquest  of  Egypt.  (Josephus'  Antiquities,  b.  x,  chap,  x,  sect.  3  ;  Jackson's 
Chronological  Antiquities,  vol.  i,  p.  394 ;  Hales's  Analysis,  vol  ii,  p.  456.) 

Note  98,  page  357. — The  Death  of  Bclshazzar. 

The  brief  account  of  these  events  given  in  Holy  Scripture  does  not  state  by  what 
means  this  king  was  slain.  But  commentators  generally,  guided  by  Xenophon  and 
Josephus,  have  supposed  that,  on  this  occasion,  Cyrus  took  Babylon,  and  the 
Chaldean  king  lost  his  life  in  the  conflict.  It  is,  however,  impossible  to 
receive  this  account  without  altogether  renouncing  the  much  weightier  authority 
of  the  Chaldean  records,  agreeing  as  they  do  in  most  material  points  with  Holy 
Scripture. 

From  these  records  it  appears,  that  the  king  who  reigned  at  Babylon  when  that 
city  was  taken  by  Cyrus  was  a  Babylonian  nobleman,  "  who  had  no  connection  with 
tlie  royal  family."  Yet  Daniel  most  distinctly  calls  Belshazzar  the  son  (or  grand- 
son) of  Nebuchadnezzar. 

These  same  records  declare  that,  when  Cyrus  took  Babylon,  the  king  that  then 
reigned  was  not  slain,  but  taken  alive,  and  afterward  made  governor  of  Casmania. 

Further :  it  is  certain  that  when  the  city  was  taken,  no  other  sovereign  reigned  in 
Media ;  Darius  the  Mede  could  not  then  have  taken  the  kingdom.  Nor  can  the 
romantic  Cyropccdia  of  Xenophon  be  placed  in  comparison  with  the  authority  of 
the  Chaldean  annals,  copied  and  preserved  by  Berosus  and  Megasthenes. 

Besides,  the  Scriptural  account  of  Belshazzar's  feast  is  altogether  at  variance  with 
the  idea  of  the  city  being  besieged.  A  thousand  lords  could  scarcely  meet  at  this 
banquet,  unless  some  had  come  from  the  provinces  :  and  it  is  remarkable  that,  in 
the  address  of  Daniel  to  the  king,  he  is  spoken  to  as  a  sovereign,  not  driven  to 
straits,  and  shut  up  in  his  capital ;  but  as  one  possessing  power  and  glory,  and 
whose  sin  was  pride.  The  history  of  the  event,  then,  appears  to  be  this :  Belshazzar 
succeeded  his  father,  and,  after  a  short  and  cruel  reign,  was  slain  by  conspirators  at 
the  impious  feast,  leaving  a  son,  a  boy,  who  survived  him  but  nine  months,  and, 
consequently,  is  not  noticed  in  the  bi'ief  Scripture  account.  Darius,  king  of  Media, 
being  the  heir  to  the  throne,  from  his  being  the  queen-mother's  brother,  (the 
family  of  Nebuchadnezzar  being  extinct.)  therefore  took  the  kingdom,  his  claim 
being  generally  acknowledged.  This  sovereign,  having  himself  assumed  the 
supreme  government,  appointed  Nabonadius,  a  nobleman,  governor  of  Babylon : 
this  chief  revolted,  declared  himself  independent,  was  conquered  by  Cyrus,  who  took 
the  city  in  the  manner  described ;  but  then,  as  a  further  proof  that  Belshazzar  was 
not  at  that  time  the  sovereign,  Nabonadius,  the  king,  was  not  slain,  but  fled  to  Bor- 
sippus,  where  he  surrendered  to  Cyrus,  who  forgave  and  made  him  governor  of 


APPENDIX.  583 

Casmania.  (See  "Remains"  of  Berosus  and  Megasthenes  in  Cory's  Fragments, 
pp.  40-46 ;  Hales's  Analysis,  vol.  ii,  p.  463 ;  Jackson's  Chronological  Antiquities, 
vol.  i,  pp.  406-410.) 

Note  99,  page  382.~The  Visio7i  of  EzeUel. 

The  important  revelations  made  to  the  prophet  in  this  vision  have  invested  all  the 
circumstances  with  great  interest.  It  has  been  a  question  raised  by  some  critics, 
whether  the  prophet  was  really  transported  to  Jerusalem  on  this  occasion.  From 
the  statement  that  this  was  done  "  in  the  visions  of  God,"  it  may  be  understood,  that 
these  impressions  were  made  on  the  mind  of  Ezekicl  by  an  overpowering  Divine 
influence.  This  would  certainly  account  for  the  accuracy  and  extent  of  the  revela- 
tion. In  this  manner  Elisha  was  with  Gehazi  when  he  received  Naaman's  pi'esent, 
and  heard  the  words  which  were  spoken  in  the  king  of  Syria's  bedchamber.  Lowth 
is,  however,  of  opinion,  that  a  real  translation  of  the  prophet  took  place  from  Chal- 
dea  to  Jerusalem.  He  regards  this  interpretation  as  "  confirmed  '  by  the  Spirit's 
lifting  him  up  between  heaven  and  earth,  and  bringing  him  to  Jerusalem,'  and  after- 
ward '  carrying  him  back  into  Chaldea,'  xi,  24." — Notes  on  chap,  iii,  8. 

But,  whether  the  prophet  was  actually  taken  to  Jerusalem,  or  had  the  scenes 
supernaturally  impressed  upon  his  imagination,  there  can  be  no  doubt  that  those 
which  he  depicts  in  the  prophecy  ai'e  faithful  representations  of  Avhat  actually  took 
place.  "We  know  that  the  temple  was  frequently  profaned  by  the  introduction  of 
heathen  altars  and  images :  we  see  here  the  extent  to  which  this  profane  practice 
•was  carried. 

Bishop  Warburton  (Divine  Legation,  book  iv,  sect.  6)  has  shown  at  length  that 
the  chamber  of  imagery,  which  makes  so  prominent  a  part  of  this  vision,  is  an  exact 
representation  of  the  mysteries  of  Isis  and  Osiris ;  and  later  researches  have  con- 
firmed the  opinion  of  this  learned  writer  as  to  the  Egyi^tian  character  of  this  scene. 
Every  one  who  has  read  the  works  of  Wilkinson,  Belzoni,  Eichardson,  and  others, 
will  perceive  the  close  resemblance  which  it  bears  to  the  outer  walls  and  sanctuaries, 
and  the  hieroglyphical  figures  that  distinguished  the  ancient  mythology  of  Egypt. 

"  It  is  to  be  observed,  that  when  the  prophet  is  bid  to  turn  from  the  Egyptian  to 
the  Phenician  rites,  he  is  then  said  to  look  toward  the  north,  which  was  the  situation 
of  Phenicia  with  regard  to  Jerusalem ;  consequently,  he  before  stood  southward,  the 
situation  of  Egypt  with  regard  to  the  same  place.  And  when  from  thence  he  is  bid 
to  turn  into  the  inner  court  of  the  Lord's  house,  to  see  the  Persian  rites ;  this  was 
east,  the  situation  of  Persia.  With  such  exactness  is  the  representation  of  the  whole 
vision  conducted.  Again:  as  the  mysterious  rites  of  EgjqDt  are  said,  agreeably  to 
their  usage,  to  be  held  in  seci-et,  by  their  elders  and  rulers  only;  so  the  Phe- 
nician rites,  for  the  same  reason,  are  shown  as  they  were  celebrated  by  the  people 
in  open  day.  And  the  Persian  worship  of  the  sun,  which  was  performed  by  the 
magi,  is  here  said  to  be  observed  by  the  priests  alone,  five  and  twenty,  with  their 
faces  toward  the  east."  Thus  rigidly  exact  in  every  particular  is  this  wonderful 
description. 

Note  100,  page  392. —  When  were  the  Discourses  of  the  Prophets  written  and 

collected  ? 

This  is  a  veiy  important  inquiiy,  and  one  upon  which  it  is  essential  to  form  an 
opinion,  in  order  to  estimate  the  religious  advantages  and  means  of  information  pos- 
sessed by  the  Hebrew  people  in  this  part  of  their  career. 

It  does  not  appear  that  the  early  prophets  committed  any  of  their  discourses  to 
writing :  theii*  predictions,  being  only  or  chiefly  of  a  temporary  nature,  are  inserted 


684  APPENDIX, 

in  the  historical  hooks,  together  with  their  fulfillment.  But  when  the  continued 
idolatry  and  wickedness  of  the  Hcbi-ew  people  exposed  them  to  those  extensive 
Divine  judgments  which  resulted  in  their  national  ruin,  then  it  became  necessary  to 
place  before  the  public  mind  permanent  revelations  of  the  Divine  will,  that  trans- 
gressors might  be  made  aware  of  the  consequences  of  their  crimes,  and  that  the 
faithful  few  might  have  Divine  consolation.  Before  this  time,  the  living  oral  speech 
of  the  prophets  was  t]ie  means  of  instruction  and  warning :  hence  Isaiah  was  com- 
manded to  "  cry  aloud,  spare  not,  lift  up  his  voice  like  a  trumpet,  and  show  the 
people  of  God  their  transgressions,  and  the  house  of  Jacob  their  sins."  Isa.  Iviii,  1. 
But  other  and  weightier  reasons  for  committing  2:)rophecy  to  writing  are  obvious, 
after  the  object  of  prophetic  inspiration  had  been  greatly  enlarged.  Hitherto  it  had 
mainly  referred  to  cases  of  local  and  temporary  interest,  such  as  national  dangers 
and  deliverances ;  but,  from  this  time,  while  constantly  referring  to  the  present  cir- 
cumstances and  temporal  condition  of  the  elect  people,  the  great  object  of  prophecy 
was  the  promised  Redeemer.  His  person,  and  character,  and  work,  resulting  in  the 
establishment  of  a  glorious  kingdom  of  grace,  form  the  great  theme  of  tlie  sacred 
seers.  Prophecy  was,  therefore,  henceforth  designed  to  form  an  integral  and  im- 
portant part  of  the  oracles  of  Divine  truth,  and  was,  consequently,  written  and  dis- 
tributed among  the  people. 

As  there  is  no  explicit  declaration  on  the  pages  of  inspiration  that  these  prophetic 
revelations  were  committed  to  writing  by  the  prophets  whose  names  they  bear,  it 
will  be  nccessaiy  to  collect  the  evidence  requisite  to  establish  this  fact,  from  various 
sources.     In  doing  this  we  may  refer  to  the  several  prophets  in  succession. 

To  begin  with  Isaiah.  He  was  commanded  to  wiite  at  least  a  part  of  his  inspired 
communication  (chap,  viii,  1)  during  the  course  of  his  ministration.  He  was  after- 
ward required  to  seal  up  a  portion  of  his  prophecy,  until  it  should  be  verified. 
Verse  16.  This  prophet  is  rejjeatcdly  quoted  by  Jeremiah,  who  began  to  minister 
about  seventy  years  after  he  had  finished  his  course.  For  instance,  the  words  of 
Isaiah,  chap,  li,  15,  are  given  by  Jeremiah,  chap,  xxxi,  35.  "  The  image  of  the  cup 
of  fury,"  in  Isaiah  li,  17,  is,  in  Jeremiah  xxv,  15-29,  transformed  into  a  symbolic  act, 
accoi'ding  to  his  custom  of  embodying  the  imagery  of  earlier  prophets,  and  espe- 
cially that  of  Isaiah.  In  order  to  prove  that  other  prophets  also  made  a  similar  use 
of  Isaiah,  we  refer  to  Zeph.  ii,  15,  where  we  find  Isaiah's  address  to  Babylon  applied 
to  Nineveh:  "  Therefore  hear  now  this,  thou  that  dwellest  carelessly,  that  sayest  in 
thine  heart,  I  am,  and  none  else  beside  me,"  &c.  Isa.  xlvii,  8.  Zephaniah  has  here 
even  repeated  the  characteristic  and  difiicult  word  ^^DCS.  Kiiper  (p.  138)  has  clearly 
demonstrated  that  the  passage  cannot  be  original  in  Zephaniah.  The  words  of 
Isaiah,  chap,  lii,  7,  "  How  beautiful  upon  the  mountains  are  the  feet  of  him  that 
bringeth  good  tidings,  that  publisheth  peace!"  are  repeated  by  Nahum  in  chap, 
i,  1 5 ;  and  what  he  adds,  "  The  wicked  shall  no  more  pass  through  thee,"  agrees  re- 
mai-kably  with  Isaiah  lii,  1 :  "  From  henceforth  there  shall  no  more  come  into  tliee 
the  uncircumcised  and  the  unclean."  Nahum  iii,  7,  contains  an  alliision  to  Isaiah 
li,  19.  And  besides  these  references  to  passages  in  this  prophet  which  have,  by  some 
scholars,  been  esteemed  doubtful,  there  are  others  equally  striking.  Compare  Nahum 
i,  13,  with  Isaiah  x,  27 ;  and  Jeremiah  1,  li,  with  the  predictions  against  Babylon,  in 
Isaiah,  and  it  will  be  admitted  that  these  numerous  coincidences  of  thought,  figure, 
and  language  can  only  be  accounted  for  by  supposing  that  Isaiah  committed  his  pre- 
dictions to  writing,  and  that  they  were  carefully  studied  by  succeeding  prophets. 
This  is  further  confirmed  by  the  assertion  of  Josephus,  that  Cyras  read  the  prophecy 
of  Isaiah  concerning  himself     (Antiquities,  book  xi,  chap,  i,  sect.  2.) 

In  the  case  of  Jeremiah  there  is  less  difficulty,  as  it  is  certain  that  several  collections 
of  his  prophecies  were  made  during  his  life.    The  first  that  we  hear  of,  was,  by  God's 


APPENDIX.  585 

command,  in  the  fourth  year  of  Jehoiakim.  Chap.  xxxti,_2.  This  contained  all  the 
prophecies  lie  had  published  to  that  time,  as  well  against  other  nations  as  against  the 
Jews.  The  former  of  these,  in  our  present  collection,  are  put  by  themselves,  at  the 
end  of  the  book,  from  chapter  xlvi  to  the  end  of  the  list ;  but  in  the  present  copies 
of  the  Septuagint  they  follow  immediately  after  the  thirteenth  verse  of  the  twenty- 
tifth  chapter.  As  Jeremiah  himself  was  "  shut  up  "  at  this  time,  Barach  was  deputed 
to  write  all  the  words  that  the  prophet  had  spoken  unto  him,  and  to  I'ead  them  pub- 
licly on  the  fast-day.  This  collection  having  been  destroyed  by  the  violence  of  the 
king,  another  copy  was  made,  precisely  like  the  former,  only  that  "  there  were  added 
besides  many  like  words." 

Lowth  regards  the  passage,  chap,  i,  3,  as  referring  to  another  collection,  which  he 
supposes  to  have  been  made  by  wi'iting  the  prophecies  "  without  any  regard  to  the 
order  of  time,  just  as  we  find  the  collection  of  Psalms  was  made.  To  this  was  added 
another  collection  of  Jeremiah's  prophecies,  published  about  the  time  of  his  going 
down  into  Egypt,  contained  in  chap,  xlii-xliv,  at  the  end  of  which  Esdras,  or  some 
others  after  the  captivity,  who  undertook  the  completing  of  the  Scripture  canon,  added 
those  prophecies  which  Jeremy  had  spoken  against  the  Gentiles,  thinking  it  most 
proper  to  put  them  by  themselves,  because  they  treat  of  a  different  subject  from  the 
rest  of  the  book ;  and  one  of  them,  namely,  that  against  Elam,  (chap,  xlix,  34,) 
bears  date  after  the  first  collection  made  by  Jeremy  himself,  in  the  fourth  year  of 
Jehoiakim's  reign.  The  works  of  this  prophet  having  been  so  frequently  written  and 
published,  we  need  not  wonder  that  they  should  be  found  among  the  books  studied 
by  Daniel,  and  that  he  should  have  learned  from  them  the  duration  of  the  captivity, 
Daniel  ix,  2 ;  especially  as  a  part  of  these  writings,  at  least,  was  specially  sent  to 
Babylon,  and  published  there.  Jer.  li,  63." 

In  reference  to  Ezekiel,  an  eminent  German  critic,  having  assei'ted  that  it  was  the 
practice  of  the  prophets  to  record  their  predictions,  immediately  proceeds  to  observe : 
•'  With  regard  to  Ezekiel,  the  accuracy  of  the  dates  with  which  the  separate  sections 
are  furnished  confirms  this  view.  Erom  these  it  is  clear  that  it  was  the  business  of 
the  prophet  himself  to  preserve  accurately  the  day  on  which  he  received  his  revela- 
tions ;"  while  "  the  peculiar  tendency  of  Ezekiel  to  set  forth  his  visions  with  a  re- 
markably rich  detail,  and  to  finish  them  even  to  the  minutest  touch,  shows  that  the 
impressions  of  the  revelations  received,  and  of  the  rapture,  were  yet  too  strong  and 
fresh  in  the  mind  of  the  prophet  for  any  considerable  interval  of  time  to  have  elapsed 
between  the  moment  of  the  conception  and  that  of  the  record ;  otherwise,  we  vaiist 
suppose  a  subsequent  artistic  decoration,  purely  from  the  fancy,  against  which  we 
have  ah-eady  guarded." 

Josephus  asserts  that  Daniel  wrote  his  predictions,  and  left  them  in  writing.  (An- 
tiquities, bookx,  chap,  xi,  sect.  7.) 

Our  limits  forbid  a  more  extended  investigation,  or  this  kind  of  evidence  might 
be  greatly  increased  in  respect  of  the  sacred  writers  already  mentioned,  and  be  ex- 
tended to  the  minor  prophets.  A  few  brief  observations  must  close  this  note. 
"  There  is  evidence  to  prove  that  the  later  prophets  sedulously  read  the  writings  of 
the  earlier,  and  that  a  prophetic  canon  existed  before  the  present  was  formed." 
This  in  itself  is  sufficient  to  show  that  the  early  prophecies  must  have  been  written 
at  the  time  of,  or  soon  after,  their  delivery.  But,  further :  Jeremiah  makes  the  pro- 
phecy of  Obadiah  the  ground-work  of  his  own :  yet  the  latter  prophet  exercised  his 
ministry  in  the  early  part  of  the  life  of  Jeremiah.  Isaiah  quotes  from  Micah :  yet 
they  were  contemporary.  Zechariah  explicitly  alludes  "  to  the  words  which  the 
Lord  has  spoken  to  earlier  prophets."  Chap,  i,  4,  6 ;  vii,  7,  1 2.  And  we  have,  in 
Jeremiah  xxvi,  1-19,  a  clear  proof  of  the  exact  knowledge  which  the  better  classes 
of  people  iu  Jerusalem  had  of  predictions  which  were  uttered  seventy  or  one  hun- 


686  APPEXDIX. 

dred  years  before.  The  '-elders  of  the  land"  (verses  IS.  19)  could  promptly  quote 
the  words  of  Micah,  iii,  12 :  they  must  therefore  have  had  his  prophecy  in  \sTiting. 
As  all  the  prophets,  however  they  might  have  been  opposed  daring  their  ministry, 
■were  recognized  as  inspired  men,  it  is  very  probable  that  the  old  Jewish  tradition  is 
true,  which  says,  "  that  all  the  canonical  books,  as  well  as  the  law,  were  put  into  the 
side  of  the  ark."'  But,  however  this  may  be,  it  seems  certain  that  copies  of  them 
were  carefully  made  by  the  scribes,  and  distributed  among  the  heads  of  the  people. 
(Kino's  Cyclopaedia  of  Biblical  Literature,  articles  Prophecy.  Isaiah,  and  Jeremiah ; 
Home's  Introduction,  vol.  ii,  pp.  25.3-2S9 :  Havemeck's  Introduction  to  Ezekiel ; 
Lowth's  Introduction  to  JeremialL) 

Noix  101,  page  393. — Prophetic  Vision. 

The  prophets  "  did  not  prophesy  in  a  state  of  calculating  reflection,  but  vtto  Jlvev- 
(larog  'Ayiov  pepouevoL, '  borne  along  by  the  Holy  Ghost ;' "  the  objects  offering  them- 
selves to  their  spiritual  vision.  On  that  account  they  are  frequently  called  "  seers," 
to  whom  futurity  appears  as  present  Even  the  Hebrew  Grammar  has  long  ago 
recognized  this  fact  in  the  term  prceterita  prophetica.  These  prophetical  preter-tenses 
indicate  a  time  ideally  past,  in  contradistinction  to  the  time  which  is  really  past. 
Every  chapter  in  Isaiah  famishes  examples  of  this  grammatical  fact.  Even  in  the 
first  there  is  contained  a  remarkable  instance  of  it.  Interpreters  frequently  went 
astray,  because  they  misunderstood  the  nature  of  prophecy,  and  took  the  prceterita 
prophetica  for  real  preterites ;  consequently,  they  could  only  by  some  inconsistency 
escape  from  Eichhom's  opinion,  that  the  prophecies  were  veiled  historical  descrip- 
tions. Prophetism  places  us  in  viedias  res,  or,  rather,  the  prophet  is  placed  in  medias 
res.  The  Spirit  of  God  elevates  him  above  the  terra  Jirma  of  common  reality,  and 
of  common  perception.  The  prophet  beholds,  as  coimected,  things  externally  sepa- 
rated, if  they  are  linked  together  by  their  internal  character.  The  prophet  beholds 
what  is  distant  as  near,  if  its  hidden  basis,  although  concealed  from  the  eyes  of  flesh, 
already  exists.  This  was,  for  instance,  the  case  with  Israel's  captivity  and  deliver- 
ance. 2seither  happened  by  chance.  Both  events  proceeded  from  the  justice  and 
mercy  of  God,  a  living  knowledge  of  which  necessarily  produced  the  beholding 
knowledge  of  the  same.  The  prophet  views  things  in  the  light  of  that  God  who 
calls  the  things  that  are  not  as  though  they  were,  and  to  whom  the  future  is  present." 
— Hengstenberg  on  Isaiah,  in  Kitto's  Cyclopedia. 

XoTE  102,  page  396. — The  Rationale  of  the  Golden  Image. 

As  the  interpretation  which  is  given  in  the  text  of  this  remarkable  case  differs  firom 
that  usually  assigned  by  commentators,  it  becomes  necessary  to  state,  as  fully  as  our 
limits  allow,  the  reasons  which  have  led  us  to  give  a  different  explanation  of  this 
historical  incident.  The  erection  of  the  golden  image  has  been  generally  regarded 
simply  as  a  contribution  by  Nebuchadnezzar  of  a  new  element  to  the  idolatrous  wor- 
ship of  Babylon.  As  the  height  stated  by  Daniel  has  been  considered  to  be  dispro- 
portionate to  its  breadth,  it  has  been  supposed  that  it  could  not  have  been  an  image 
in  human  form ;  but  this  difficulty  is  removed  by  the  obvious  solution  that  the  statue 
was  placed  upon  a  pedestal,  and  that  the  height  of  both  is  included  in  the  threescore 
cubits.  It  is  a  remarkable  circumstance  that  when  Xerxes  spoiled  the  temple  of 
Bel  in  Babylon,  he  found,  according  to  Diodorus  Sicnlus,  a  statue  of  massy  gold, 
forty  feet  high,  which  Dr.  Prideaux  conjectures  to  have  been  the  identical  golden 
image  of  Nebuchadnezzar.  But  if  this  was  only  an  image  of  Bel,  or  of  any  other 
Babylonish  deity,  intended  to  be  inaugtu-ated  at  the  great  assembly  which  was  held 


APPENDIX.  587 

in  the  plains  of  Dura,  tlien  the  Scripture  narrative  presents  several  serions  difficulties. 

1.  "Why  were  the  principal  officers  of  government  called,  even  from  the  most  remote 
provinces,  to  take  a  part  in  this  ceremony  ?  The  inauguration  of  an  idol  was  not 
such  an  uncommon  or  important  thing  in  the  heathen  world,  as  to  call  for  such  an 
tinusual  and  dangerous  measure,  as  to  leave  all  the  seats  of  local  government, 
throughout  all  the  provinces  of  that  vast  empire,  without  any  of  the  princes,  govern- 
ors, captams,  judges,  treasurers,  counselors,  sheriffs,  and  rulers  of  the  pro\inces. 

2.  Why  was  resistance  to  the  king's  decree  regarded  as  so  probable,  if  not  inevitable, 
that  a  fiery  furnace  was  prepared  for  the  occasion,  and  already  heated,  in  order  to  pun- 
ish any  person  who  should  refuse  submission  ?  Nothing  was  more  common,  in  the 
heathen  world,  than  that  the  idolaters  of  one  nation  should  worship  the  deities  of 
another.  The  toleration  of  polytheism  was  universal.  This  may  be  seen  in  the 
idolatry  of  Jerusalem,  and  in  the  whole  religious  history  of  the  ancients.  Why,  then, 
should  Nebuchadnezzar  anticipate  a  refusal  of  his  subjects  to  worship  his  golden 
image  ?  3.  Again :  What  are  we  to  understand  by  the  strange  language  of  Nebu- 
chadnezzar ? — "  The  form  of  the  fourth  is  like  the  Son  of  God."  We  are  well  aware 
of  the  critical  objections  which  have  been  made  to  the  translation  of  this  clause ;  but 
it  cannot  be  denied  that  the  language  implies  the  recognition  of  a  Divine  Son :  how 
is  this  to  be  accounted  for  1  We  have  heard  nothing  on  this  subject  which  removes 
these  difficulties :  they  exist  in  all  their  force  against  the  usual  exposition  of  the 
Scripture  narrative. 

Before  we  propound  the  reasons  which  have  led  to  the  formation  of  a  different 
opinion  ou  the  subject,  let  us  call  attention  to  two  or  three  important  observations 
founded  upon  the  religious  history  of  this  age  and  countrj-.  It  must  not  be  forgot- 
ten that  this  event  took  place  at  Babylon,  the  primitive  kingdom  of  the  postdiluvian 
world.  This  monarchy  was  founded  by  Nimrod,  who,  by  its  establishment,  aimed 
at  frusti-ating  the  Divine  purpose  in  the  dispersion  of  mankind.  The  politico-reli- 
gious character  of  his  ambitious  project  has  been  already  discussed;  (Patriarchal 
Age,  p.  333 ;)  and  our  conclusion  is,  that  his  usui-pation  of  power  M'as  based  upon 
the  prediction  that  a  '-seed  of  the  woman"  shoidd  bo  bom,  who  should  establish  a 
Divine  government  upon  earth,  to  which  all  people  should  be  subject.  We  cannot 
now  trace  the  result  of  his  experiment  any  further  than  to  say,  that  it  is  certain  he 
was  worshiped  as  divine,  and  that  he  was  the  original  of  the  god  Bel,  or  Belus,  the 
principal  divinitj'  of  Chaldca.  Lest  any  doubt  should  rest  upon  this  supposed  reference 
to  the  primitive  promise  of  a  Redeemer,  and  its  influence  upon  the  rulers  and  policy 
of  the  ancient  world,  it  may  be  observed,  that  the  repeated  Avatars  celebrated  in 
Hindoo  mythology,  in  which  a  god  is  supposed  to  be  bora  in  a  human  form,  are  but 
a  corruption  of  the  same  truth.  It  is  further  certain  that,  at  the  time  when  Nebu- 
chadnezzar sat  on  the  throne  of  Babylon,  this  primitive  tradition  was  so  prevalent  in 
Egypt  that  "  the  birth  of  this  great  and  all-powerful  Being,  his  manifestation  as  an 
infant,  his  nurture  and  education  tlirough  the  succeeding  periods  of  childhood  and 
of  boyhood,  constituted  the  grand  mysteiy  of  the  entire  system"  of  their  religion. 
(Antiquities  of  Egypt,  p.  145.)  And  this  expectation  of  an  incaraation  of  Deity  in 
human  form  was  so  strong,  that  "  a  small  edifice  was  erected  by  the  side  of  every 
temple,  the  entrance  to  which  was  through  the  adijtum,  or  sanctuary ;  so  that  it  was, 
in  the  estimation  of  the  people,  the  holy  of  holies,  the  perfection  or  crowning  mystery 
of  the  entire  worship.  This  is  termed,  in  the  hieroglyphic  inscriptions,  Ma-em-misi, 
'the  birth-place.'"  (Ibid.,y.  140.)  As  the  Hebrews  had  held  such  extensive  commer- 
cial and  political  intercourse  with  the  ancient  world,  and  especially  with  Egypt  and 
the  East,  it  is  impossible  that  their  hope  of  the  birth  of  a  Divine  Redeemer  could  have 
been  unknown.  Its  connection  with  spiritual  influence  and  religious  effect  might  not 
have  been  apprehended;  but  the  kingly  character  of  the  Redeemer,  and  the  univer- 


688  APPENDIX. 

sal  extent  of  his  government,  could  scarcely  have  been  concealed ;  and  this  ■would  cer- 
tainly have  strengthened  the  general  expectation  of  a  Divine  and  universal  Sovereign. 

In  those  circumstances,  when  the  uniform  military  success  of  Nebuchadnezzar  is 
considered,  and  the  rapid  enlargement  of  his  dominions  and  his  insatiable  ambition 
are  taken  into  account,  can  it  appear  unreasonable  to  suppose  that  he  felt  the  influ- 
ence of  these  prevalent  doctrines,  and  in  consequence  claimed  to  be  an  incarnation 
of  the  promised  seed  ?  And  especially  as  this  assumption  would  not  only  gratify  the 
pride  of  his  heart,  but  also  afford  an  important  means  of  promoting  the  consolidation 
of  his  immense  empire.  The  manner  in  which  he  was  addressed  by  the  prophet 
Daniel  might  have  tended  to  produce  this  assumption.  "  Thou,  O  king,  art  a  king 
of  kings :  for  the  God  of  heaven  hath  given  thee  a  kingdom,  power,  and  strength, 
and  glory.  And  wheresoever  the  children  of  men  dwell,  the  beasts  of  the  field  and 
the  fowls  of  the  heaven  hath  he  given  into  thine  hand,  and  hath  made  thee  ruler 
over  them  all.  Thou  art  this  head  of  gold."  Dan.  ii,  37,  38.  It  seems  extremely 
probable  that  this  vain  monarch,  overlooking  the  assertion  of  the  prophet,  that  all 
this  dignity  was  the  gift  of  God,  and  might  be  withdra^vn  by  him,  and  fixing  his 
thoughts  upon  the  height  and  universality  of  the  dominion  which  it  described,  pre- 
sumed to  regard  himself  as  divine ;  and  it  is  remarkable  that  the  next  part  of  the 
narrative  brings  before  us  the  account  of  the  golden  image. 

But  it  may  be  said,  "  This,  after  all,  is  but  a  mere  surmise :  it  might  have  been  so ; 
but  what  proof  have  we  that  Nebuchadnezzar  did  thus  assume  divinity  ?"  It  may 
not  be  possible  to  furnish  absolute  proof;  but  the  following  reasons  are  assigned  for 
the  opinion.  From  the  Book  of  Judith  it  appears  that  some  of  the  Assyrian  kings 
were  worshiped  as  gods,  and  that  they  claimed  this  worship  exclusively.  Chap,  iii,  8; 
vi,  2.  The  decree  which  pi-ohibited  all  prayer  except  to  Darius,  was  framed  in  a 
similar  spirit ;  and  Jerome,  who,  from  the  age  in  which  he  lived,  and  his  intercom-se 
with  the  East,  must  have  had  superior  opportunities  of  forming  a  judgment  on  this 
subject,  thought  that  the  golden  image  was  a  statue  of  Nebuchadnezzar.  (Commen- 
tary, {}i  he.)  "And  this  was  the  custom  of  the  Persians  by  the  institutions  of  Cyras ; 
and  the  images  of  the  kings  were  worshiped  as  if  they  were  the  kings  themselves." 
— Jackson's  Chronological  Antiquities,  vol.  i,  p.  395.  And  the  author  of  the  Paschal 
Chronicle,  either  induced  by  similar  arguments,  or  infomied  from  positive  sources, 
aflBnns  that  Nebuchadnezzar's  golden  statue  "  was  an  image  of  himself,  elKova  rr/v 
iavTov  xpyoTJv  ioTTjaev'^ — Nimrod.  vol.  iii,  p.  364.  With  such  reasons  in  favor  of  our 
opinion,  and  with  the  serious  objections  to  the  usual  acceptation  of  the  narrative 
which  have  been  adduced,  if  no  further  support  could  be  found  for  the  interpretation 
which  has  been  suggested,  it  ought  not  to  be  hastily  rejected.  But  the  principal 
proof  of  this  profane  assumption  of  Nebuchadnezzar  is  found  in  the  pages  of  sacred 
Scripture.  In  the  writings  of  Daniel  we  have  a  narrative  of  the  case  as  it  occun-ed : 
here  we  see  it  as  recommended  by  the  policy  of  tlie  king  for  the  adoption  of  his  peo- 
ple. But  we  have,  in  the  language  of  sublime  prophecy,  a  description  of  the  thoughts, 
purposes,  and  character  of  the  king  in  this  transaction.  Looking  forward  to  this 
sovereign,  Isaiah  thus  portrays  his  proud  assumption  :  '■  For  thou  hast  said  in  thine 
heart,  I  will  ascend  into  heaven.  I  will  exalt  my  throne  above  the  stars  of  God:  I 
will  sit  also  upon  the  mount  of  the  congregation,  in  the  sides  of  the  north :  I  will 
ascend  above  the  heights  of  the  clouds  ;  I  will  be  like  the  Most  High."  Chap,  xiv, 
13,  14.  This  prophecy  is  addressed  to  the  king  of  Babylon,  who  was  a  great  con- 
queror, and  who  was  succeeded  by  his  son  and  nephew,  (or  grandson,)  after  which 
the  family  was  "  cut  off."  It  has  not  been,  and  cannot  be,  applied  to  any  other 
prince  than  Nebuchadnezzar.  What,  then,  does  this  language  mean  ?  1 .  That  tliis 
prince  should  profanely  arrogate  to  himself  divine  honor.  2.  That  he  would  scorn 
to  aim  at  this,  as  one  of  the  Heathen  hero-divinities :  "  I  will  exalt  my  throne  above 


APPENDIX.  589 

the  stars  of  God ;"  that  is,  I  will  rise  beyond  the  mere  elevation  of  deified  mortals ; 
"  /  will  be  like  the  Most  High."  3.  This  prophecy  defines  the  character  of  his  assump- 
tion with  remarkable  precision :  "  I  will  sit  upon  the  mount  of  the  congregation,  in 
the  sides  of  the  north."  It  has  been  abundantly  shown  (Patriarchal  Age,  pp.  129- 
135)  that  the  loss  of  Paradise  by  the  fall  of  man  entered  largely  into  the  mythology 
of  the  primitive  nations,  and  that  the  recovery  of  this  abode  of  bliss  was  the  great 
work  which  should  be  accomplished  by  the  promised  seed,  and  that  in  this  way  his 
sovereignty  and  the  recovery  of  mankind  were  to  be  realized.  Hence  the  highest 
English  authority  on  a  subject  of  this  kind  observes,  "  The  sentiments  here  placed 
in  the  mouth  of  the  arrogant  tyi-ant  seem  evidently  to  refer  to  that  apotheosis  of 
sovereign  princes  which  prevailed  so  extensively  among  the  Gentiles;  and  the 
specific  idea,  which  is  meant  to  be  conveyed,  I  take  to  be  this :  that  the  Babylonian 
monarch,  not  content  even  with  the  impiety  of  an  ordinary  deification,  claimed,  in 
the  pride  of  his  high  speculations,  the  loftiest  seat  of  the  holy  northern  mount,  that 
hill  of  the  congregation,  or  synod  of  the  demon-gods."  What,  then,  are  we  to  un- 
derstand by  this  "  holy  northern  mount "  to  which  the  prophet  so  pointedly  alludes  ? 
The  same  learned  author  explains :  "  We  may  safely,  I  believe,  answer,  The  gardea 
of  Paradise,  which  was  situated  in  the  northern  mountains  of  Ararat ;  and  Ezekiel 
(xxviii,  12-17)  explains  how  we  are  to  understand  such  imagery,  by  unreservedly 
calling  this  holy  mountain  by  the  name  of  Eden,  the  garden  of  God." — Faber's  Pagan 
Idolatry,  vol.  i,  pp.  349,  350.  Here,  then,  is  a  clear  and  ample  prediction  respecting 
Nebuchadnezzar :  it  states  that  he  would  claim  divinity ;  that  this  would  not  be  as  a 
hero-demon,  or  deified  monarch,  but  as  equal  to  the  Most  High  ;  and  that  it  should 
include  the  recovery  of  the  throne  in  Paradise,  the  great  object  of  the  promised  seed. 
Was  this  prophecy  ever  accomplished  ■?  If  so,  when  could  it  have  been  done,  but  in 
the  case  of  the  golden  image  ? 

These  views  find  additional  support  in  the  fourth  person  whom  Nebuchadnezzar 
saw  in  the  furnace,  and  whom,  by  a  Divine  impulse,  he  was  compelled  to  acknow- 
ledge as  "  the  Son  of  God." 

Again:  The  Popish  antichrist  is  repeatedly  referred  to  in  the  prophecies  of 
the  Apocalypse  as  Babylon,  and  under  this  designation  is  doomed  to  peipetual 
ruin.  Has  this  application  of  the  term  "  Babylon"  to  the  Papacy  ever  been  justified  ? 
or  can  it  be,  except  on  the  interpretation  of  Daniel's  narrative  which  is  given  above  1 
On  any  other  principle,  what  was  there  in  Babylon  to  justify  this  use  of  the  name  1 
Egypt,  Greece,  Rome,  and  other  ancient  nations,  were  equally  superstitious  and 
idolatrous.  Whence,  then,  this  unenviable  distinction  on  the  pait  of  Babylon  1  The 
view  which  we  have  taken  of  the  conduct  of  Nebuchadnezzar  solves  the  difficulty. 
If  this  proud  king  claimed  the  dignity,  and  aspired  to  the  sovereignty  of  the  Divine 
Messiah,  and  in  this  assumption  demanded  the  unconditional  religious  and  political 
submission  of  mankind,  then  his  character  was  identical  with  that  of  the  post- 
Christian  antichrist ;  and  they,  being  alike  in  crime,  are  doomed  to  the  same  infamy 
and  ruin. 

The  recorded  conduct  of  Nebuchadnezzar  justifies  this  opinion.  When  endeavor- 
ing to  carry  out  his  profane  project,  he  boldly  legislated  for  the  consciences  of  men, 
and  prescribed  the  object  of  then*  worship  ;  and  even  when  abashed  and  confounded 
by  Divine  visitation,  he  still  asserted  the  same  monsti-ous  power ;  and  being  con- 
vinced of  the  divine  supremacy  of  the  God  of  Shadrach,  Meshach,  and  Abed-nego, 
he  decreed  that  whoever  spoke  anything  amiss  of  this  Deity,  should  "be  cut  in 
pieces,  and  their  houses  be  made  a  dunghill."  Dan.  iii,  29.  Nebuchadnezzar  in  this 
case  did  just  what  Alexander  the  Great  copied,  two  or  three  hundred  years  after- 
ward, in  a  less  arrogant  and  intolerant  manner. 


590  APPENDIX. 


Note  103,  page  400. — The  predicted  Invasion  of  Persia  hy  Greece. 

Graphic  and  vivid  as  are  all  these  prophetic  descriptions,  there  is  none  more 
remarkable  than  tliis.  The  Macedonians  had  been  called  the  ^Egeadae  two 
hundred  years  before  the  time  of  Daniel ;  their  first  location  in  Greece  was  called 
^gefe,  or  iEgfe,  "a  Goat's  Town  ;"  and  they  had  a  goat  for  their  ensign,  or  stand- 
ard.    Thus  distinctly  was  the  people  identified  with  the  prophetic  emblem. 

Note  104,  page  400. — BanieVs  Notation  of  Prophetic  Time. 

It  must  not  be  supposed  that  there  is  any  ambiguity  in  the  terms  of  this  prophecy 
because  it  is  now  necessary  to  add  the  words  "  of  years  "  after  "  weeks,"  ia  order  to 
give  a  correct  Idea  of  the  term  of  this  prediction ;  nor  must  it  hence  be  inferred  that 
Daniel,  or  those  for  whom  he  ■nTote,  were  in  danger  of  attaching  any  other  meaning 
to  this  revelation  than  that  which,  with  the  addition  of  these  words,  is  conveyed  to 
our  mind.  The  difference  arises  solely  from  the  diversity  of  national  circumstances 
and  habit.  We  never  unite  our  years  into  periods  of  seven :  with  the  Hebrews, 
this  was  as  common  as  to  number  daj^s  by  sevens.  As  early  as  the  life  of  Jacob 
this  was  usual :  "  Fulfill  her  iceek.^''  definitely  meant,  to  serve  seven  years.  But  as 
the  Jewish  computation  of  time,  both  for  civil  and  ecclesiastical  puri^oses,  divided 
years  into  weeks,  every  seventh  year  being  a  Sabbath  or  sabbatic  year,  this  form  of 
language  was  confirmed.  "With  the  Hebrews,  therefore,  the  term  "week"  would 
mean,  indifferently,  seven  days,  or  seven  years.  The  precise  meaning  of  the  word 
would  therefore  be  fixed  by  the  context,  or  by  the  addition  of  the  term  "  years  "  or 
"  days  "  after  the  word.  In  this  case  no  addition  was  required  ;  for  a  city  could  not 
be  rebuilt  in  seven  weeks  of  days ;  and  seven  weeks  is  the  period  allotted  by  the 
prophecy  for  the  restoration  of  Jerusalem.  (Dr.Clarke's  Commentary,  m  loco.)  This 
would  be  sufficient  to  remove  all  obscurity  from  the  prophecy.  But  it  is  clear, 
from  the  language  of  the  prophet,  that  he  regarded  the  term  (S^^p)  here  ren- 
dered '•  weeks,"  as  strictly  applying  to  a  term  of  seven  years,  and  used  only  by 
accommodation  for  a  period  of  seven  days.  For  although  in  this  prophecy  he 
repeatedly  uses  it,  without  any  addition,  to  indicate  a  period  of  seven  years,  a  few 
verses  forward,  (chap,  x,  2,  3,)  when  he  applies  it  to  a  term  of  seven  days,  he  does 
add  a  word  to  it  which  fixes  his  meaning ;  and  his  language  in  those  texts,  literally 
rendered,  is,  as  printed  in  the  margin,  loeeks  of  days.  No  further  proof  can  be  neces- 
sary to  show  that  the  language  and  meaning  of  the  prophet  have  been  coiTCctly 
given. 

Note  105,  page  403. — The  Knowledge  which  the  Hebrews  obtained  of  the  Perso^udity 
and  Influence  of  Satan. 

No  fact  in  the  religious  history  of  this  people  is  more  evident,  than  that  they  had 
clearer  views  of  this  doctrine  after  the  captivity  than  they  had  previously  possessed. 
This  is  indisputable.  The  only  question  of  interest  arising  out  of  it  respects  the 
means  by  which  this  knowledge  was  acquired.  Bishop  Warburton  rejects,  with 
great  indignation,  what  he  terms  the  "  impious  slander,"  of  the  Jews  having  received 
from  the  followers  of  Zoroaster  increased  information  respecting  the  doctrines  of 
their  holy  religion.  And  this  protest  of  the  learned  prelate  is  not  uncalled  for. 
Many  Christian  divines  have  written  on  this  subject,  as  if  great  religious  doctrines 
had  been  excogitated  and  jjerfected  by  the  intellectual  efforts  of  men.  Even  Bishop 
Russel,  who  has  in  other  respects  dealt  with  this  subject  in  a  very  satisfactory  man- 
ner, speaks  of  "  ample  proof  that  this  doctrine  had  not  its  origin  in  Egypt,  but 


APPENDIX.  591 

rather  in  the  countries  which  stretch  eastward  from  the  Euphrates."  The  tnith  is, 
this  doctrine  had  its  origin  in  the  revelations  of  the  Holy  Spirit ;  and  such  language 
is  calculated  to  lead  superficial  minds  into  serious  error.  The  case,  however,  seems 
to  admit  of  a  rational  and  Scriptural  explanation.  The  Hebrew  exiles  were  now 
brought  back  to  the  country  from  whence,  fifteen  hundred  years  before,  Abraham 
had  emigrated  by  the  command  of  God.  And  as  the  Greeks  obtained  from  this 
place  a  record  of  scientific  observations,  begun  more  than  a  hundred  years  before 
the  time  of  this  patriarch,  it  appears  neither  extravagant  nor  unreasonable  to  sup- 
pose that  Daniel,  who  had  access  to  all  the  literature  of  this  ancient  capital,  might 
have  discovered  among  their  ancient  records  some  sparkling  elements  of  primitive 
revelation,  some  pure  remains  of  patriarchal  ti'uth,  which  he  would  compare  with 
subsequent  fruits  of  inspiration,  and  use,  under  the  guidance  of  the  Holy  Ghost,  for 
the  instruction  of  his  people. 

The  facts  which  come  under  our  obseiwation,  both  among  the  Hebrews  and  the 
Persians,  afford  con-oborative  proof  of  this  position.  Prior  to  the  captivity,  the  latter 
people  believed  in  the  existence  of  two  principles,  the  one  a  personification  of  all 
purity  and  of  all  good ;  the  other,  of  all  evil  and  malevolence ;  and  that  these  were 
co-existent  and  independent,  acting  in  direct  hostility  to  each  other:  while  the 
Hebrews  regarded  good  and  evil  as  alike  proceeding  from  Jehovah.  After  the  cap- 
tivity, the  faith  of  the  Hebrews  was  con-ected  by  admitting  the  doctrine  of  the 
personality  and  evil  influence  of  Satan,  although  he  was  believed  to  act  imder  the 
control  and  subject  to  the  will  of  God.  And  it  is  remarkable  that,  soon  after  the 
restoration  of  the  Hebrews,  the  religion  of  the  Magi  was  reformed  by  Zoroaster ; 
and  one  principal  element  of  his  improved  faith  was  the  introduction  of  the  doctrine 
of  one  supreme  God,  as  superior  to  the  admitted  principles  of  light  and  darkness. 
Thus,  while  the  Hebrews  obtained  a  clear  knowledge  of  the  personality  and  influ- 
ence of  Satan,  the  Persians  were  taught  the  important  truth  of  the  unity  and 
unequaled  perfections  of  God.  But  this  result  was  in  no  case  acquii-ed  through 
philosophy  or  human  invention,  but  by  the  recovery  and  application  of  Divine  reve- 
lation. 

Note  106,  page  410. — The  Testimony  of  Josephus. 

Many  ■writers  have  altogether  discredited  this  account,  because  it  rests  entirely 
upon  the  authority  of  Josephus.  We  think  this  wrong,  1 .  Because  he  was  a  com- 
petent witness.  He  surely  had  the  means  of  knowing  the  truth,  with  respect  to  the 
public  transactions  of  his  own  country  two  or  three  centuries  before  his  own  time. 
And  the  wi-iter  who  dared  record  the  murder  of  a  brother  in  the  temple  by  a  high 
priest,  can  scarcely  be  accused  of  partiality,  especially  in  this  part  of  his  narrative, 
which  has  no  connection  with  Roman  influence  or  power  sufiicient  to  falsify  his 
narrative.  2.  The  statement  is  in  entire  harmony  with  the  predictions  of  Daniel. 
If  God  really  inspued  those  prophecies,  why  might  not  he,  by  these  dreams,  pre- 
pare the  way  for  their  fulfillment  ? 

Note  107,  page  417. — The  Rising  Poiver  of  Rome. 

At  this  period,  the  Roman  power,  the  fourth  great  kingdom  of  Daniel's  prophecies, 
had  made  considerable  progress,  and  was  rapidly  becoming  the  ruling  nation  of  the 
world.  The  four  kingdoms  into  which  the  Macedonian  empire  had  been  divided, 
were  being  rapidly  subjected  to  the  giant  republic  of  the  West.  At  this  period,  not 
only  had  the  majesty  of  Rome  been  acknowledged  throughout  Italy,  Spain,  Gaul, 
and  Sicily,  but  Carthage,  humbled  and  powerless,  lay  at  her  feet ;  her  arms  had 
vanquished  Philip  of  Macedon,  and  proclaimed  Roman  dominion,  under  the  title 


592  APPENDIX. 

of  freedom,  to  Greece  ;  her  power  gave  law  to  Egypt ;  and  Seleucus,  in  Syria,  held 
his  throne  only  by  Roman  sufferance :  in  truth,  at  this  time,  Rome  was  the  great 
arbitress  of  nations,  from  the  Atlantic  to  the  Euphrates.  Therefore,  the  future  fate 
of  Judea,  directly  or  remotely,  depended  upon  the  influence  or  power  of  Rome. 

Note  108,  page  417. — The  Prevalence  of  the  Greek  Language. 

The  prevalence  of  the  Greek  language  at  this  time,  and  throughout  the  remainder 
of  our  history,  merits  notice.  It  might  have  been  presumed,  that  the  Macedonian 
conquest  of  Pei'sia,  conferring  as  it  did  upon  the  victor  the  sovereignty  of  Asia, 
would  have  introduced  the  knowledge  of  the  Greek  language,  where  it  had  before 
been  scarcely  heard  of,  and  have  brought  it  into  tolerably  extensive  use,  as  the  lan- 
guage of  the  court  and  the  ruUng  powers.  Yet,  considering  the  short  period  of 
Alexander's  government,  and  the  almost  immediate  disruption  of  the  empire,  no 
such  extensive  adoption  of  the  language  would  have  been  expected  as  actually  took 
place.  Its  general  diffusion  must  have  been  attributable  to  other  causes.  We,  how- 
ever, have  not  so  much  to  do  with  the  means  as  the  fact.  It  is  important  that  this 
should  be  distinctly  recognized.  Let  it,  then,  be  observed,  that  the  four  great  king- 
doms which  arose  out  of  the  Macedo- Grecian  empire,  were,  as  regards  language, 
essentially  Greek.  The  Ptolemies  introduced  Greek  into  Egypt ;  and  hence,  when 
one  of  them  wanted  a  copy  of  the  sacred  books  of  the  Hebrews  in  his  own  language, 
the  Septuagint  was  rendered  into  Greek.  So  the  Syrian  kingdom  was  one,  speaking 
and  writing  the  same  language.  Hence  a  learned  writer  on  this  subject  observes, 
that,  under  these  influences,  "  half  of  Asia  Minor  became  a  new  Greece." — Kino's 
Cyclopcedia,  art.  Greece.  We  need  not  wonder,  then,  that  the  Greek  language  should 
have  been  studied  by  the  Jews,  who  were  now  coming  into  daily  contact  with  the 
Greeks  of  Egypt  and  Syria.  Nor  did  the  progress  of  the  Roman  arms  check  the 
advancement  of  this  language  ;  on  the  contrary,  it  gave  it  a  mighty  impulse,  and 
rendered  it  all  but  universal.  The  Greek  language  was  not  only  the  learned  one, 
but  the  aristocratic  one,  in  Rome.  It  was  spoken,  or,  at  least,  understood,  in  the 
Roman  senate.  Herod  Agrippa  and  his  brother  addressed  that  august  assembly  in 
this  tongue,  by  leave  of  Claudius.  (Dion.,  lib.  Ix,  cap.  viii.)  Josephus  speaks  deci- 
sively to  the  same  fact.  When  he  wrote  his  History  and  Antiquities,  they  were 
composed  in  Greek,  being  intended  for  universal  circulation.  Indeed,  the  Jews 
were  so  far  from  discouraging  the  use  of  the  Greek  language,  that  "  they  employed 
it  habitually  in  profane  (that  is,  non-sacred)  works,  and  admitted  it  into  official 
acts.  An  article  of  the  Mishna  prohibits  the  Jews  from  wi-iting  books  in  any  other 
language  except  the  Greek." — Homers  Introduction,  vol.  ii,  p.  16. 

Note  109,  page  420. — The  Origin  of  the  Sanhedrim. 

It  is  sometimes  supposed  that  the  first  allusion  to  the  existence  of  the  sanhedrim  is 
found  in  the  reign  of  Hyrcanus  II.;  (Josephus'  Antig.,  book  xiv,  chap,  ix,  sect.  3;) 
although  the  Jews,  prone  to  invest  with  the  honors  of  I'cmote  antiquity  all  the  insti- 
tutions of  their  nation,  trace  this  council  to  the  times  of  Moses,  and  find  the  origin 
of  it  in  the  appointment  of  a  body  of  elders,  employed  as  assistants  of  the  lawgiver 
in  the  discharge  of  his  official  functions.  Num.  xi,  16,  17.  It  seems  probable,  how- 
ever, that  a  middle  opinion  is  correct ;  that  this  council  arose  gradually  after  the 
cessation  of  the  prophetic  office,  in  consequence  of  the  obvious  want  of  some 
supreme  direction  and  judicial  authority.  The  constitution  of  this  assembly  justifies 
this  conclusion.  Maimonides  tells  us  that  this  council  was  composed  "  of  priests, 
Levites,  and  Israelites,  whose  rank  entitled  them  to  be  associated  with  priests." 
— Sanhed.,  cap.  ii.  And  this  opinioa  is  confirmed  by  the  mention  of  the  senate  here, 


APPENDIX.  593 

(2  Mace,  iv,  44,)  which  was,  in  all  probability,  the  sanhedrim,  acting  as  a  national 
council,  and  which  interfered  in  this  case,  in  the  hope  of  terminating  the  frightftil 
evils  which  were  desolating  the  country. 

Note  110,  page  435. — The  Hebrew  Community  in  Egypt. 

From  the  earliest  ages  of  the  Jewish  monarchy,  the  Hebrews  maintained  consider- 
able intercourse  with  Egypt.  It  is  probable  that  many  Israelites,  either  for  the  pur- 
poses of  trade,  or  on  account  of  political  reasons,  located  there.  When  Shishak 
captured  Jerusalem,  in  the  days  of  Rehoboam,  neither  Josephus  nor  the  Scriptures 
make  any  mention  of  his  having  carried  away  prisoners ;  but  the  Egyptian  sculpture 
which  commemorates  this  invasion,  on  the  external  wall  of  the  palace  at  Karnak, 
contained  an  exhibition  of  a  procession  of  captives.  It  is,  however,  now  so  much 
damaged,  that  only  three  figures  fastened  to  a  stake,  with  the  names  of  the  victims, 
remain  legible.   (Osburn's  Egypt,  p.  113.) 

After  the  death  of  Josiah,  Pharaoh-necho  deposed  his  successor  Jehoahaz,  and 
carried  him  captive  into  Egypt,  where  he  died.  Whether  on  this  occasion  any  other 
Israelites  were  taken  thither,  we  are  not  informed.  From  this  time  to  the  subver- 
sion of  the  kingdom  of  Judah,  the  most  powerful  and  popular  party  in  Jerusalem 
were  decidedly  in  favor  of  an  alliance  with  Egypt,  notwithstanding  the  continued 
declai'ations  of  Jeremiah  and  Ezekiel,  that  sixch  a  course  was  contrary  to  the  Divine 
will.  Yet  all  this  showed  the  partiality  of  Israel  for  this  kingdom ;  and  the  conse- 
quent probability  that,  in  times  of  trouble  and  danger,  many  of  the  people  would 
seek  a  location  there. 

This  is  proved  to  have  been  the  case ;  for,  after  the  entire  subversion  of  Jerusalem, 
the  remnant  of  the  people,  in  defiance  of  the  declared  will  of  Heaven,  sought  refuge 
in  Egypt.  This  emigration  must  have  been  considerable ;  for  Hecatseus  says,  "  The 
Jews  were  formerly  a  very  numerous  nation;  for  the  Persians  (Chaldeans)  car- 
ried many  thousands  of  them  out  of  their  country  to  Babylon ;  and  after  the  death 
of  Alexander,  many  thousands  of  them  went  to  Egypt  and  Phenicia,  (Arabia.)" 
From  these  "  were  descended  the  Cyrenian  Jews,  among  whom  was  Jason,  author 
of  the  '  History  of  the  Maccabees,'  in  five  books,  now  lost,  but  of  which  the  second 
book  of  Maccabees  is  an  abi-idgment.  Of  the  same  country  were  those  Cyrenian 
Jews,  mentioned  by  St.  Luke,  and  that  Simon  who  helped  to  bear  the  cross  of 
Christ. — Ancient  Universal  History,  vol.  iii,  p.  28,  note. 

But  all  this  was  followed  by  a  more  numerous  deportation  of  Israelites  into  Egypt. 
As  we  have  already  narrated,  when  Ptolemy  Lagus  was  obliged  to  abandon  the  pos- 
session of  Judea  to  Syria,  he  carried  with  him  into  his  own  country  one  hundred 
thousand  Jews.  It  must  be  admitted  that  these  were  not  located  together  in  one 
district  in  Egypt.  It  is  said  that  nearly  thirty  thousand  were  distributed  to  replen- 
ish his  garrisons,  and  that  many  of  the  others  were  sent  into  Libya  and  Cyrene, 
(Josephus,  Contra  Apion.,  lib.  i,)  which  he  had  recently  subdued.  This  latter  colony 
became  so  populous,  that  one  hundred  thousand  of  them  are  said  to  have  been  put 
to  death  for  an  insurrection  in  the  time  of  Vespasian.  And  yet  Xiphilinus  tells  us, 
in  his  Life  of  Trajan,  that  in  the  following  reign  they  were  able  to  master  the  whole 
province,  and  to  massacre  two  hundred  thousand  of  other  nations.  (Ancient  Uni- 
versal History,  vol.  iii,  p.  28,  note.) 

There  can  be  little  doubt  that  the  great  number  of  Jews  who  lived  in  Egypt,  (the 
number  of  Jewish  captives  at  this  time  was  said  to  be  one  hundred  thousand. — Pri- 
deaux's  Connection,  vol.  ii,  p.  2,)  and  the  peculiarity  of  their  religious  manners  and 
worship,  were  among  the  proximate  causes  of  the  Septuagint  translation.  As 
Ptolemy  granted  to  the  Jews  aU  the  privileges  they  enjoved  under  Alexander,  their 

38 


694  APPENDIX. 

religion  and  history  would  inevitably  attract  attention  from  the  great  and  learned, 
and  induce  a  desire  for  a  knowledge  of  their  sacred  books.  This  sovereign  appears 
to  have  attached  great  importance  to  the  increase  of  his  Jewish  subjects :  he  there- 
fore "  showed  such  kindness  to  those  Jews  that  came  to  settle  in  Egypt,  that  great 
numbers  of  them,  being  attracted,  partly  by  the  fertility  of  the  country,  and  partly 
by  the  great  privileges  they  enjoyed,  flocked  thither  from  other  parts." — Ibid.,  p.  27. 
This  was  particularly  the  case  during  the  Syrian  persecution  and  its  consequent 
calamities. 

In  the  reign  of  Ptolemy  Philometer,  an  opportunity  offered  (by  which  he  rendered 
himself  as  great  a  benefactor  of  the  Jews  in  Egypt  as  his  predecessor  had  been)  of 
giving  them  the  sacred  books  in  the  Greek  language.  Onias,  the  son  of  Onias  III., 
and  legitimate  heir  of  the  high  priesthood,  having  been  excluded  from  that  dignity, 
first  by  the  intrigues  of  his  relatives,  and  afterward  because  Lysias  had  succeeded  in 
persuading  the  Syrian  king  that  there  was  a  necessity  for  bestowing  this  high  olficc 
upon  one  who  was  not  of  the  pontifical  family,  took  refuge  in  Egypt.  (Ancient 
Universal  History,  vol.  iii,  p.  80 ;  consult  Blair  on  the  Canon,  p.  34.)  We  have  in 
his  case  an  ample  proof  of  the  favor  witli  which  Hebrews,  especially  those  of  dis- 
tinction, were  received  in  that  kingdom.  But  this  was  not  the  extent  to  which  Jews 
were  at  that  time  tolerated  and  encouraged  in  Egypt ;  for  Onias,  displaying  con- 
siderable capacity,  was  employed  by  the  king  in  several  important  military  aifairs, 
wliich  he  so  successfully  conducted,  that  he  was  advanced  to  the  highest  dignity, 
both  in  the  army  and  in  the  court ;  and  he  having  formed  an  acquaintance  with  an  • 
other  talented  Israelite,  who  was  introduced  by  him  into  an  important  oflBcial  situa- 
tion, these  two  Hebrews  had  the  chief  direction  of  Egyptian  aff'airs.  It  appears, 
however,  that  all  this  dignity  and  power  did  not  prevent  Onias  from  thinking  of 
the  vocation  to  which  his  first  attention  had  been  directed.  Having  learned  how 
desirous  the  king  was  to  increase  the  number  of  his  Jewish  subjects,  Onias  informed 
him,  that  if  he  would  comply  with  liis  request,  he  would  induce  the  great  body  of 
the  Jews  to  come  and  settle  under  his  government.  (Josephus,  Wars,  b.  vii,  ch.  x, 
sect.  3.) 

The  monarch  having  expressed  his  willingness  to  meet  his  views  as  far  as  possible 
Onias  petitioned  for  leave  to  erect  a  temple  similar  to  that  in  Jerusalem,  and  a  city 
similar  to  that  city.  {Ibid.,  b.  i,  chap,  i,  sect.  1.)  His  petition,  which  is  preserved 
by  Josephus,  (Antiq.,  b.  xiii,  ch.  iii,  sect.  3,)  bases  his  request  upon  the  services 
which  he  had  rendered  to  the  state,  and  requests  that  he  might  have  leave  to  carry 
his  purpose  into  eifect  at  a  place  called  Heliopolis,  near  Memphis.  But  as  it  was  a 
universally  recognized  element  of  Jewish  religion,  that  the  temple  at  Jerusalem  was 
the  divinely  appointed  place  of  worship  for  all  the  Hebrew  people,  Onias  thought  it 
necessary  to  satisfy  the  king  that  his  project  was  not  opposed  to  the  teaching  of  the 
Jewish  Scriptures,  as  in  that  case,  instead  of  being  popular,  the  measure  would 
rather  alienate  the  people  than  conciliate  them.  He  was,  however,  not  only  able  to 
obviate  this  difficulty,  but  to  quote  the  authority  of  the  Jewish  Scriptures  in  support 
of  his  project.  For  this  purpose  the  ex-priest  referred  to  a  passage  in  the  prophecy 
of  Isaiah,  (chap,  xix,  18,)  which,  according  to  his  showing,  actually  predicted  the 
very  erection  at  which  he  was  aiming. 

Having  obtained  the  requisite  authority  from  the  king,  Onias  built  the  city  and 
the  temple,  and  became  its  priest.  The  subordinate  priests  were  all  selected  from 
the  family  of  Aaron :  Levites  were  appointed  to  attend  to  the  sacred  services,  and 
the  temple  became  famous  as  a  place  where  the  Mosaic  ritaal  was  celebrated  in  the 
Greek  language. 

38* 


APPENDIX.  595 


Note  111,  page  436. — The  Samaritans. 

The  Samaritans,  as  has  been  already  intimated,  -were  descended  from  that  mixed 
multitude  of  people  which  Shalmanezcr  king  of  Assyria  sent  from  Cuthah,  Ava,  and 
other  places  of  his  dominions,  to  occupy  the  country  which  had  formed  part  of  the 
kingdom  of  Israel,  when  he  carried  its  population  captive  into  Assyria.  At  first 
they  appear  to  have  been  wholly  idolatrous ;  but  being  greatly  injured  by  wild  beasts, 
it  was  supposed  (in  accordance  with  a  heathen  notion,  that  certain  districts  were 
under  the  special  government  of  particular  deities)  that  the  scourge  arose  from  the 
practice  of  this  idolatry :  and  in  this  particular  case  Holy  Scripture  appears  to  sanc- 
tion the  opinion.  A  priest  was  therefore  sent  from  among  the  captives,  to  teach  the 
people  "  the  manner  of  the  God  of  the  land."  ^Vhcn  he  came,  he  taught  them  "  how 
they  should  fear  the  Lord."  But  whether  he  was  unfaithful,  or  they  disobedient, 
this  teaching  did  not  prevent  them  from  continuing  to  worship  their  idols ;  for  "  they 
feared  the  Lord,  and  served  their  own  gods."  2  ffings  xvii,  24-34. 

On  the  return  of  the  Jews  from  cajjtivity,  under  the  favor  of  the  Persian  sovereigns, 
the  Samaritans  at  first  endeavored  to  unite  -with  them ;  but  such  a  union  having  been 
rejected,  they  off"ered  to  their  peace  and  object  every  opposition  in  then*  power.  It 
will  not  be  necessary  here  to  refer  further  to  theu'  religious  doctrines,  or  to  the  histoiy 
of  their  copy  of  the  Pentateuch :  this  will  be  done  in  another  chapter. 

In  the  time  of  Nehemiah,  the  Samaritans  had  obtained  considerable  status  and 
power ;  and  from  the  sacred  narrative  it  would  appear  that  the  protection  of  the  im- 
perial court  alone  saved  the  Jews  from  sufiering  much  injury  from  their  anger. 
Their  position  was,  however,  greatly  strengthened  by  the  patronage  which  Sanballat 
prepared  for  his  son-in-law,  who  was  grandson  to  the  Jewish  high  priest.  For  him 
the  Samaritan  governor  built  a  temple  upon  Mount  Gerizim,  which  was  regarded 
ever  after  as  the  rival  of  that  at  Jerusalem.  A  hundred  years  afterwards  this  peo- 
ple had  not  only  maintained  theh-  position ;  they  had  greatly  increased  in  numbers 
and  wealth ;  chiefly  by  means  of  the  emigration  of  disaffected  or  apostate  Jews,  who 
could  here  enjoy  greater  license  than  in  then-  own  country. 

When  Alexander  besieged  Tyre,  preparatory  to  his  invasion  of  Persia,  the  Sama- 
ritans were  able  to  aid  him  with  provisions,  and  to  contribute  eight  thousand  men 
to  his  army.  When,  however,  they  found  that  this  great  warrior  did  not  bestow  on 
them  such  favors  as  he  had  given  to  their  rivals  the  Jews,  some  of  them  set  fire  to 
the  house  of  Andronicus,  whom  Alexander  had  made  govenior  of  their  city,  and  he 
perished  in  the  flames.  This  so  enraged  the  Macedonian,  that,  although  the  other 
Samaritans  delivered  up  the  off'enders  to  him,  he  expelled  them  from  their  city,  and 
placed  Greeks  there  in  their  stead.  It  was  after  this  that  the  Samaritans  occupied 
Shechem,  which  was  henceforth  their  capital. 

Yet,  notwithstanding  these  reverses,  this  people  possessed  sufiicient  power  to  harass 
the  Jews.  During  the  government  of  Onias  II.,  (B.  C.  250,)  we  are  infonned  that 
"  the  Samaritans  were  in  a  very  flourishing  condition,  and  much  distressed  the  Jews, 
cutting  off"  parts  of  their  land,  and  carrying  off  slaves." — Josephus,  Arit.,  b.  xii,  ch.  iv, 
sect.  1.  (Compare  Ancient  Universal  History,  voL  iii,  p.  43.)  This  state  of  things 
appeai-s  to  have  continued  throughout  the  pontificate  of  this  priest,  probably  thirty 
years  at  least. 

We  have  no  connected  account  of  this  people  dui-ing  the  succeeding  ages ;  but 
the  fragments  of  infonnation  which  have  come  down  to  us,  prove  that  they  avoided 
some  of  the  most  severe  troubles  with  which  the  Jews  were  afflicted.  Wlien,  for  in- 
stance, Antiochus  was  prosecuting  his  insane  crusade  against  the  worship  of  Jeho- 
vah, and  for  the  establishment  of  Grecian  idolatry,  the  Samaritans,  instead  of  making 


596  APPENDIX. 

common  cause  with  the  Jews,  who  were  thus  far  their  co-religionists,  did  not  even 
join  them  in  protest,  or  support  the  cause  of  truth  by  petition,  against  the  decrees 
of  the  tyrant :  on  the  contrary,  they  appear  to  have  fallen  into  his  views  with  avidity, 
preferring  the  abandonment  of  their  religious  principles,  in  the  hope  of  securing  the 
idolatrous  king's  favor,  and  of  casting  additional  odium  on  the  Jews,  who  manfully 
resisted  this  intolerant  and  persecuting  measure.  Hence  we  are  told,  that  the  Sama- 
ritans "  sent  a  deputation  to  him,  setting  forth,  that  though  they  had  hitherto  con- 
formed to  many  of  the  Jewish  superstitions,  in  imitation  of  their  forefathers,  who 
had  been  persuaded  to  it  for  their  own  safety,  yet  they  were  now  ready  to  forsake 
them,  and  to  embrace  the  king's  religion.  They  added,  that  they  had  a  temple  on 
Mount  Gerizim,  which  was  dedicated  to  a  god  without  a  name,  but  begged  it  might 
thenceforth  be  dedicated  to  the  Grecian  Jupiter.  They  concluded  with  a  petition, 
that  as  they  were  not  of  Jewish,  but  Sidonian,  extraction,  and  were  ready  to  con- 
form in  everything  to  the  khig's  will,  they  might  not  be  involved  in  the  same  calami- 
ties with  their  wicked  rivals.  Antiochus  readily  granted  their  request,  and  dispatched 
a  letter  to  Nicanor,  his  sub-governor  there,  with  orders  that  they  should  be  distin- 
guished from  the  Jews,  and  that  their  temple  should  be  dedicated  according  to  their 
petition." — Ancient  Universal  History,  vol.  iii,  p.  56,  note. 

At  this  period  and  henceforth,  to  the  time  of  Jewish  independence,  the  people 
called  Samaritans  must  be  regarded,  not  simply  as  the  old  enemies  of  the  Israelites, 
whose  histoi-y  we  have  endeavored  to  sketch,  but  these  in  connection  with  the  Greek 
inhabitants  of  Samaria,  whom  Alexander  had  sent  to  occupy  that  city.  These  two 
communities  associated  appear  to  have  constituted  the  Samaritans  which  we  after- 
ward meet  with  in  history. 

Note  112,  page  436. —  Violent  Party  Contest  of  Jews  and  Samaritans  in  -Egypt. 

Feom  the  language  and  conduct  of  Onias,  as  well  as  from  his  lineage,  and  quota- 
tion of  the  prophet  Isaiah,  it  is  certain  that,  in  building  the  Jewish  temple  at  Heli- 
opolis,  he  closely  copied  the  Jerusalem  sanctuary.  This  appears  to  have  given 
umbrage  to  the  Samaritans  who  dwelt  at  Alexandria;  and  they  loudly  complained 
that  Mount  Gerizim  alone  was  the  legitimate  seat  of  Hebrew  worship.  The  dispute 
ran  so  high,  and  assumed  such  a  public  aspect,  that  the  parties  solicited  the  king  in 
council  to  hear  and  decide  the  case,  each  consenting  that  the  deputies  against  whose 
cause  judgment  should  be  given,  should  suifer  death.  The  pleadings  and  decision, 
as  furnished  by  Josephus,  do  not  prove  much  as  to  the  judgment  or  equity  of  the 
Egyptian  council :  the  Samaritans,  however,  were  defeated,  and  then*  two  advocates, 
Sabbeus  and  Theodosius,  capitally  punished.   (Josephus,  Antiq.,  b.  xiii,  ch.  iii,  sec.  4.) 

Note  113,  page  436. — The  Coins  of  Simon  Maccabeus. 

The  fact  that  the  Hcbi-ews  coined  money  immediately  on  their  obtaining  their  in> 
dependence,  is  not  only  curious,  but  important  in  several  respects. 

It  is  worthy  of  notice,  as  corroborative  of  the  early  and  general  prevalence  of  the 
opinion  which  our  Saviour  made  the  basis  of  his  argument  mth  the  Pharisees,  when 
they  asked  him,  "  Is  it  la^vful  to  give  tribute  unto  Caesar,  or  not  ?"  He  then  clearly 
urged  that  the  coinage  of  money  for  a  people  was  an  open  and  indisputable  proof 
of  sovereignty.  So  Simon,  as  soon  as  his  independence  was  admitted  by  the  power 
to  which  his  country  had  been  previously  subject,  coined  money  in  his  own  name, 
and  bearing  inscriptions  which  differ  in  their  construction,  but  all  of  them  refer  to 
the  deliverance  of  Jerasalem.  Thus,  some  have,  "  Simon  Prince  of  Israel,  the  first 
year  of  the  deliverance  (or  freedom)  of  Israel."  Others  have,  "  Simon.  For  the  de- 
liverance of  Jerusalem."    Others,  "  For  the  deliverance  of  Israel.    Year  1."    Others, 


APPENDIX.  597 

"  for  the  deliverance  of  Jerusalem.  Year  2."  On  some  we  read  at  full  length, 
"  The  first  year,"  or  "  third  year,  for  the  deliverance  of  Jerusalem,"  or  "  of  Israel." 
Some  have  at  full  length,  "  The  third  year."  The  times  when  the  several  pieces 
were  struck  are  thus  carefully  sho\\Ti.  These  coins  bear  different  emblematical  de- 
vices :  some  have  on  one  side  a  chalice  or  cup,  which  has  been  supposed  to  represent 
the  vessel  in  which  the  manna  was  preserved ;  others,  a  branch  of  a  tree,  or  the  face 
of  a  building  with  columns ;  but  we  have  no  certain  explanation  of  the  subjects  to 
which  these  refer.  The  letters  on  these  coins  are  Samaritan ;  not  entirely  of  the 
modern  Samaritan  character,  but  of  a  more  ancient  alphabet,  square,  and  less  of  a 
running  hand  than  that  of  the  manuscripts  and  printed  books. 

But  the  coins  of  this  period  do  not  all  bear  the  name  of  Simon ;  and  this  fact  ap- 
pears to  cast  light  of  an  important  character  upon  the  attainment  of  Hebrew  inde- 
pendence. Some  of  them,  in  fact  the  greater  number,  Avere  struck  for  the  nation  in 
general :  on  them  we  read,  '•  For  the  deliverance  of  Israel ;"  "  For  the  deliverance  of 
Zion,"  or  "  of  Jerusalem."  And  it  is  remakable  that  the  coins  so  distinguished  bear 
date  two  years  prior  to  those  which  have  the  name  of  Simon :  so  that  it  seems  evi- 
dent that  the  people  dared  to  assert  their  independence  from  the  fact  of  their  power, 
and  that  two  years  afterward,  when  the  king  of  Syria  formally  relinquished  his  claim 
to  the  country  in  favor  of  Simon,  and  that  high  priest  was  recognized  by  the  people 
as  their  prince,  he  coined  money  in  his  own  name,  and  thus  claimed  the  indepen- 
dent exercise  of  royal  prerogative. 

Note  114,  page  463. — The  Religious  Literature  of  the  Jeios. 

As  frequent  reference  will  be  made  to  the  recorded  opinions  of  the  Jews  subsequent 
to  the  closing  of  the  Old  Testament  canon,  it  seems  desirable  to  give  some  account 
of  their  'principal  literary  productions  in  this  place. 

The  most  prominent  portion  of  these  writings  is  contained  in  the  collection  popu- 
larly denominated  the  "Apocrypha."  They  were  principally  the  production  of 
Alexandrian  Jews,  and  generally,  in  point  of  time,  hold  a  middle  place  between  the 
completion  of  the  Old  Testament  and  the  commencement  of  the  Christian  era. 
Josephus  thus  speaks  of  them :  "  From  the  reign  of  Artaxerxes,  to  within  our  memo- 
ry, there  have  been  several  things  committed  to  writing,  which,  however,  have  not 
acquired  the  same  degree  of  credit  and  authority  as  the  former  books,  (the  Old  Tes- 
tament,) inasmuch  as  the  tradition  and  succession  of  the  prophets  were  less  certain." 
Contra  Apion,  b.  i,  ch.  viii.     We  notice  them  briefly  in  order. 

The  First  Book  op  Esdras. — In  several  manuscripts  of  the  Latin  Vulgate,  as 
well  as  in  all  the  printed  editions  anterior  to  the  decree  of  the  Council  of  Trent, 
and  in  many  since  that  period,  there  will  be  found  four  books  following  each  other, 
entitled,  the  First,  Second,  Third,  and  Fourth  Books  of  Ezra.  The  first  two  are 
the  canonical  books  of  Ezra  and  Neliemiah ;  the  third  and  fourth  are  the  same  which 
are  called  the  First  and  Second  Books  of  Esdras  in  the  English  authorized  version 
of  the  Apocrypha.  Although  these  books  stand  together  under  the  same  name, 
they  are  very  different  in  their  character.  The  First  Book  of  Esdras  is  found  in  all 
the  MSS.  of  the  Septuagint,  and  is  little  more  than  a  recapitulation  of  the  Book  of 
Ezra ;  it  is,  more  properly,  a  version  interspersed  with  some  remarkable  intei-po- 
lations,  than  an  original  work.  It  was  known  and  used  by  Josephus  :  it  is,  there- 
fore, older  than  the  Jewish  historian ;  but  nothing  further  is  known  of  its  author 
or  age. 

The  Second  Book  op  Esdkas  consists  of  a  number  of  similitudes  or  visions 
bearing  some  analogy  to  the  Apocalypse.  The  descriptions  are  frequently  distin- 
guished by  great  sublimity  of  thought,  energy  of  conception,   and  elegance  of 


598  APPENDIX. 

expression.  This  book  is  ascribed  to  the  prophet  Ezra  by  Clemens  Alexandrintis, 
who  regarded  it  as  canonical  and  divine ;  as  did  Irenaeus,  Tertullian,  and  Ambrose ; 
but  it  is  rejected  as  apocryphal  by  Jerome,  a  judgment  which  is  amply  sustained  by 
the  numerous  rabbinical  fables  and  ridiculous  revelations  which  it  contains.  Jahn 
and  other  critics  suppose  it  to  have  been  ■svritten  by  a  converted  Jew,  about  the  end 
of  the  first,  or  beginning  of  the  second  century ;  but  Archbishop  Laurence,  with 
much  more  show  of  reason,  ascribes  it  to  a  Jew  who  never  changed  his  creed,  and 
who  lived  before  the  Christian  era. 

The  Book  of  Tobit  was  regarded  by  all  ancient  writers  as  historical  and 
authentic.  Luther  appears  to  have  been  the  first  who  doubted  its  historic  truth.  It 
narrates  the  history  of  Tobit  and  his  family,  who  were  carried  into  captivity  to 
Nineveh ;  but  it  contains  so  many  rabbinical  fables,  and  so  much  of  Babylonian 
demonology,  that  Bertholdt,  Eichom,  Jahn,  and  other  critics,  have  regarded  it  as 
a  moral  fiction :  the  opinion  of  the  ancients,  however,  appears  to  be  sustained  by 
the  best  authority.  Professor  Stuart  ascribes  it  to  an  early  period  of  the  exile  ; 
Jahn,  to  about  B.  C.  150  to  200  ;  and  no  more  probable  estimate  of  its  age  can  be 
assigned. 

The  Book  of  Judith  presents  such  veiy  great  difficulties  to  the  critic,  that  they 
have  by  many  been  deemed  insuperable  ;  but  the  historical  character  of  an  ancient 
work,  which  was  never  questioned  before  the  Reformation,  and  which  is  regarded  as 
authentic  by  Jackson,  Hales,  and  Clinton,  will  not  be  hastily  given  up  by  the 
judicious  reader.  The  date  of  the  book  is  uncertain :  Dr.  Prideaux  refers  it  to  the 
age  of  Manasseh ;  Jahn,  to  that  of  the  Maccabees :  it  is  generally  supposed  to  have 
been  originally  written  in  Chaldee,  and  that  the  Syriac  version  was  made  from  a 
Greek  translation. 

Additions  to  the  Book  of  Esther. — These  chapters  are  found  in  the  Sep- 
tuagint  version,  although  not  known  in  the  Hebrew.  They  were  also  contained  in 
the  old  Latin  version,  which  was  translated  from  the  Greek,  and  were  retained  in 
his  own  version  by  Jerome,  who  removed  them  to  the  end  of  the  book,  in  which 
position  they  are  still  found  in  all  MSS.  and  printed  editions  of  the  Vulgate,  form- 
ing the  last  seven  chapters,  according  to  Cardinal  Hugo's  division.  They  are  evi- 
dently the  production  of  a  Hellenistic  Jew, — Jahn  thinks  of  more  than  one ;  but  the 
date  of  their  composition  is  unknown. 

The  Wisdom  of  Solomon  has  always  been  admired  for  the  sublime  ideas  which 
it  contains  of  the  perfections  of  God,  and  for  the  excellent  moral  tendency  of  its 
precepts.  In  the  first  part  of  this  book  the  author  personates  Solomon,  and,  in  his, 
name,  admonishes  all,  and  especially  kings,  to  acquire  wisdom,  not  only  as  the  best 
security  against  the  ills  of  life,  but  as  leading  to  future  glory  and  immortality ; 
•whilst  a  contrary  course  tends  to  misery  here,  and  still  greater  misery  hereafter- 
This,  in  the  opinion  of  Jahn,  is  the  first  express  mention  of  a  future  state  of  rewards 
and  punishments.  The  following  parts  of  the  book  contain  historical  examples 
drawn  from  the  Old  Testament ;  the  whole  concluding  with  divers  pious  and  philo- 
sophical observations.  The  best  critics  suppose  it  to  have  been  written  about  a  cen- 
tury before  Christ. 

Ecclesiasticus,  or  the  Wisdom  of  Jestjs  the  Son  of  Sirach. — This,  like 
the  preceding,  has  sometimes  been  regarded  as  the  production  of  Solomon :  vnth 
this  impression,  the  Council  of  Carthage  deemed  it  canonical,  under  the  title  of 
"  The  Fifth  Book  of  Solomon,"  a  decision  which  was  adopted  by  the  Council  of 
Trent.  But  this  notion  is  sufficiently  refuted  by  the  facts,  that  it  contains  an  evident 
allusion  to  the  captivity,  (chap,  xlvii,  24, 2.5,)  and  eulogizes  Simon,  the  son  of  Onias 
as  if  he  had  been  contemporary  with  the  author.  Chap.  1,  1-21.  The  most  probable 
opinion  is,  that  the  writer  collected  some  fragments  which  were  commonly  attributed 


APPENDIX.  599 

to  Solomon,  and  which  he  has  mingled  with  other  materials,  accompanying  the  col- 
lection with  his  own  observations.  "We  have  no  information  respecting  the  author 
but  what  is  derived  from  the  book  itself,  which  attributes  it  to  Jesus,  the  son  of 
Sirach  of  Jerusalem  :  he  is  supposed  to  have  lived  about  180  B.  C.  It  was  originally 
written  in  Hebrew,  or,  rather,  in  the  Syi'O-Chaldaic  dialect.  Addison  says  of  this 
book,  that  "  the  little  apocryphal  treatise  entitled  '  The  Wisdom  of  the  Son  of 
Sirach,'  would  be  regarded  by  our  modern  wits  as  one  of  the  most  shining  tracts  of 
morality  that  is  extant,  if  it  appeared  under  the  name  of  a  Confucius,  or  of  any 
celebrated  Grecian  philosopher." — Hornets  Introduction. 

The  Book  of  Baruch  contains  three  parts  :  1.  An  exhortation  to  wisdom,  and 
an  observance  of  the  law ;  2.  An  exhibition  of  Jerusalem  as  a  widow,  comforting 
lier  children  with  a  hope  of  return  from  captivity ;  and,  3.  An  answer  follows  in. 
confirmation  of  this  hope.  It  has  been  supposed  by  some  critics  to  have  been  writ- 
ten by  Baruch,  the  friend  of  Jeremiah;  but  it  is  not  extant  in  Hebrew.  Whiston 
contends  for  its  canonicity ;  and  Irena;us,  Cyprian,  Clement  of  Alexandria,  Eusebius, 
Ambrose,  Augustine,  Chrysostora,  Basil,  Epiphanius,  and  other  fathers,  quote  it 
generally  as  a  part  of  the  Book  of  Jeremiah.  Calmet  states  that  many  Catholic 
divines,  as  well  as  Protestants,  deny  its  canonicity;  as  do  Jerome  among  the 
ancients,  and  Jahn  among  the  moderns.  It  is,  however,  certain  that  it  is  older  than 
the  Second  Book  of  the  Maccabees.  Grotius  supposes  it  to  have  been  composed 
by  some  Hellenistic  Jew ;  in  which  opinion  he  is  probably  correct. 

The  Song  of  the  three  Children  does  not  appear  to  have  ever  been  extant 
in  Hebrew,  although  it  has  always  been  admired  for  the  piety  which  it  generally 
breathes.  The  fifteenth  verse,  by  asserting  that  there  was  "  no  prophet"  at  the  time 
when  the  three  youths  were  cast  into  the  fiery  furnace,  states  an  untruth ;  for  it  is 
certain  that  both  Ezekiel  and  Daniel  exercised  their  sacred  functions  at  that  period. 
It  is  most  probably  the  work  of  a  Hellenistic  Jew ;  it  was  used  so  early  as  the  third 
century  in  the  liturgies  of  the  Christian  Church. 

The  History  of  Susanna  is  probably  a  moral  parable,  founded,  perhaps,  on  some 
fact :  it  is  evidently  the  work  of  some  Hellenistic  Jew. 

The  History  of  the  Destruction  of  Bel  and  the  Dragon  was  always 
rejected  by  the  Jewish  Church :  it  is  not  extant  in  the  Hebrew  or  the  Chaldee  lan- 
guage. Jerome  calls  it  the  Fable  of  Bel  and  the  Dragon.  Jahn  believes  it  was 
written  to  warn  the  Jews  in  Egypt  against  the  sin  of  idolatry,  and  that  it  must  be 
attributed  to  the  age  of  the  Ptolemies,  when  sei-pents  were  still  worshiped  at  Thebes. 
Yet,  although  these  several  pieces  are  so  generally  regarded  as  composed  by  Jews 
in  Egypt,  who  were  far  removed  from  the  subjects  narrated  or  refeiTcd  to,  it  is  but 
just  to  say  that  Professor  Alber,  of  Pesth,  contends  for  their  historic  truth. 

The  Prayer  of  Maijasses,  though  not  unworthy  the  occasion  on  which  it  is 
pretended  to  have  been  composed,  was  never  recognized  as  canonical,  and  is  not 
referred  to  by  any  writer  earlier  than  the  fourth  century  of  the  Christian  era. 

The  Books  of  Maccabees. — There  were  four  books  of  this  name  known  to  the 
ancients,  of  which  three  are  still  read  in  the  Eastern,  and  two  in  the  Western 
Church.  The  first  of  these  books  contains  a  lucid  and  authentic  history  of  the 
Jews  during  the  tyranny  of  Antiochus,  and  the  valiant  efforts  of  the  Asmonean 
family  for  the  deliverance  of  Israel.  It  embraces  a  period  of  forty  years,  from 
B.  C.  175,  to  B.  C.  135.  It  is  by  many  attributed  to  John  Hyrcanns ;  but  no  cerctain 
information  respecting  it  has  been  obtained,  except  that  it  could  not  have  been 
written  before  his  time.  Its  author  was  a  Jew  of  Palestine,  who  wrote  in  the  Syro- 
Chaldaic  dialect.  Although  very  brief,  and,  in  some  instances,  defective,  it  is  of 
great  value.  The  Second  Book  of  Maccabees  is  a  very  different  production :  it  is 
principally  an  abridgment  of  a  more  ancient  work,  which  was  written  by  a  Jew 


600  APPENDIX. 

named  Jason,  and  contains  the  history  of  the  Jews  for  about  fifteen  years,  going 
partly  over  the  same  ground  as  the  first  book,  to  which,  however,  it  is  much  inferior  in 
authority,  and  requires  to  be  read  with  great  caution.  It  has  been  supposed  that 
Jason  lived  about  B.  C.  150,  and  that  this  epitome  was  made  in  the  beginning  of 
the  last  century  before  Christ. 

These  pieces  are  contained  in  the  authorized  English  version  of  the  Apocrypha, 
and  in  modern  times  have  obtained  the  appellation  of  Deutero-Canonical  Books, 
their  distinguishing  peculiarity  being  that,  although  not  in  the  Hebrew  canon,  they 
were  publicly  read  in  the  early  Christian  Church.  Besides  these,  there  are  other 
apocr}'phal  books  which  have  come  down  to  our  times  ;  such  as  the  third  and  fourth 
Books  of  Esdras,  the  Book  of  Enoch,  the  Book  of  Elias  the  prophet,  the  third, 
fourth,  and  fifth  Books  of  the  Maccabees,  the  Ascension  of  Isaiah,  the  Assumption 
of  Moses,  with  a  few  others  ;  but  several  of  these  scarcely  deserve  to  be  reckoned  as 
belonging  to  the  Apocrypha  of  the  Old  Testament,  as  they  have  been  most  probably 
written  since  the  second  century  of  the  Christian  era. 

The  Targums  constitute  another  important  portion  of  the  religions  literature 
of  this  period.  They  originated  in  the  change  which  took  place  in  the  language 
of  the  Hebrews  during  the  captivity.  The  want  which  this  change  occasioned,  and 
the  means  by  which  it  was  met,  are  fully  detailed  in  the  Book  of  Nehemiah.  Chap, 
viii.  Ezra,  on  this  occasion,  assisted  by  several  other  learned  men,  "  read  in  the 
book  in  the  law  of  God  distinctly,  and  gave  the  sense,  and  caused  them  to  under- 
stand the  reading."  Neh.  viii,  8.  The  exposition  of  the  pure  Hebrew  Scriptures  in 
the  Chaldaic  dialect, — that  the  great  mass  of  the  people,  having  been  born  and 
brought  up  in  Babylonia,  had  acquired, — which  was  made  orally,  could  only  afford 
a  temporary  supply  of  the  requisite  information.  These  explanations  were  after- 
wards extended  to  all  the  Scriptures  by  many  learned  individuals,  and  committed  to 
writing.  This  was  the  origin  of  the  Targums.  At  what  time  these  began  to  be 
written,  we  are  not  informed ;  but  there  appears  to  be  every  reason  for  believing  that 
there  were  written  Targums  of  several  Old-Testament  books  in  the  time  of  the 
Maccabees.  Nor  is  it  at  all  probable  that  the  Jews  of  Palestine  would  remain  desti- 
tute of  copies  of  the  Scriptures  in  their  native  Syro-Chaldaic  language,  after  those 
of  Egypt  possessed  the  same  advantage  in  the  Septuagint.  At  present  we  know  of 
eleven  Targums,  three  of  which  comprehend  the  five  books  of  Moses.  But  of  these 
only  two  were  written  before  the  Christian  era :  these  are  important  helps  to  an 
acquaintance  with  the  religion  of  this  period.  The  Targum  of  Onkelos  was,  accord- 
ing to  the  Babylonian  Talmud,  wi'itten  by  Onkelos,  a  disciple  of  Hillel,  who  died 
B.  C.  sixty  years.  It  is  rather  a  translation  than  a  paraphrase,  and  follows  the 
original  word  for  word  :  the  work  is,  therefore,  particularly  useful  in  criticism.  The 
Targum  of  Jonathan  Ben  Uzziel  was,  by  Eichorn  and  others,  supposed  to  have 
been  written  before  the  time  of  Onkelos ;  but  the  grounds  assigned  for  this  early 
date  have  been  since  pronounced  unsatisfactory ;  and  Jonathan  is  now  believed  to 
have  lived  a  short  time  before  the  birth  of  Christ.  The  great  value  of  this  Targum 
is  seriously  diminished  by  the  frequent  interpolations  and  mutilations  to  which  it 
has  been  subjected ;  yet,  even  in  its  present  state,  it  renders  valuable  aid  to  critical 
researches  into  the  text  of  Scripture,  and  casts  much  light  upon  the  religious 
opinions  of  the  Jews  at  this  period. 

There  is  another  portion  of  Jewish  literature  to  which  attention  must  be  directed, 
although  it  was  written  before  the  birth  of  Christ;  but  which  is  important  as  imbo- 
dying  opinions  and  materials  that  were  prevalent  during  the  preceding  period.  We 
first  refer  to  Philo  Jud^eus,  who  was  a  learned  Jew  of  Alexandria,  and  lived  during 
the  early  part  of  the  first  century,  having  been  sent  on  a  special  mission  to  the  com-t 
of  Rome,  A.  D.  40.    Some  attempts  have  been  made  to  prove  that  he  became  a 


APPENDIX.  601 

Chi'istian;  but  these  appear  destitute  of  foundation.  It  is  probable  that  he  was 
sixty  years  of  age  when  Jesus  Christ  was  crucified ;  and,  as  Christianity  was  not 
propagated  in  Egypt  until  several  years  after  that  event,  it  is  not  likely  that  Philo 
had  any  acquaintance  with  Christianity,  at  least  not  so  as  to  affect  his  public  con- 
duct or  literary  productions.  His  works,  therefore,  as  far  as  they  refer  to  the  text 
of  holy  Scripture  and  the  doctrines  of  the  Jewish  Church,  may  be  fairly  regai-ded  as 
exhibiting  the  opinions  of  the  best  informed  among  the  Israelites  at  the  time  of  the 
appearing  of  the  Messiah. 

JosEPHUS  is  another  person  of  the  same  class.  Throughout  his  various  works  he 
not  only  exhibits  the  opinions  of  the  Jews,  but  proves,  from  their  extensive  range, 
that  vast  stores  of  literary  wealth  were  at  this  time  accessible  to  diligent  inquirers 
into  the  histoiy  and  religion  of  Judea. 

Besides  these,  we  must  refer  to  the  contents  of  the  Mishna  ;  for,  although  this 
was  not  committed  to  writing,  as  we  have  it,  until  the  time  of  rabbi  Judah,  about 
A.  D.  190,  (or,  as  some  scholars  contend,  sixty  years  earlier,)  it  is  well  known  that 
it  imbodies  the  civil  and  canonical  law  of  the  Jewish  people.  It  contains  that  col- 
lection of  traditions  which  was  used  in  the  ages  immediately  preceding  the  birth  of 
Christ,  as  an  authoritative  expounder  of  the  sacred  Scriptures.  According  to  the 
doctrine  of  the  Jews,  Moses  on  Mount  Sinai  received  not  only  the  written  law  which 
is  given  in  the  Pentateuch,  but  also  an  interpretation  of  it ;  and  while  the  first  was 
committed  to  writing,  and  thus  preserved,  the  other  was  transmitted  orally  from 
Moses  to  Joshua,  from  him  to  the  seventy  elders,  by  whom  it  was  communicated  to 
the  prophets,  who  transmitted  it  in  regular  succession,  until  the  gift  of  prophecy 
ceased,  when  it  was  deposited  with  the  men  of  the  great  synagogue,  the  last  of  whom 
was  Simon  the  Just,  who  communicated  it  to  the  rabbins,  and  it  was  by  them  pre- 
served until  after  the  destruction  of  Jerusalem,  and  the  dispersion  of  the  Jews ;  when, 
apprehensive  that  this  precious  deposit  would  be  lost,  these  traditions  were  carefully 
collected  and  written  by  rabbi  Judah.  Although  it  would  be  an  easy  task  to  dis- 
prove this  alleged  high  antiquity  and  Divine  origin  of  the  contents  of  the  Mishna, 
yet  it  is  certain  that  these  ti'aditions  had  a  veritable  existence  for  a  long  time  before 
the  birth  of  Christ,  and  that  they  constituted  the  great  power  by  which  the  Pharisees 
for  ages  molded  the  religious  opinions  and  swayed  the  political  feelings  of  the  He- 
brew people.  We  must  therefore  have  respect  to  these  also  in  the  light  of  literary 
materials  locked  up  with  a  sacred  caste,  and  as  such  calculated  to  increase  our  know- 
ledge of  the  religious  character  of  this  age. 

An  attention  to  these  several  sources  of  information  is  necessary  to  our  obtaining 
any  satisfactory  knowledge  of  the  religions  history  of  the  Hebrew  people. — (Home's 
Introduction,  vol.  ii,  pp.  416-422;  vol.  iv,  pp.  239-249;  Kitto's  Cyclopaedia,  articles 
Deutero-canonical,  Apocrypha,  Talmud,  Targums,  and  the  names  of  the  Apocryphal 
Books ;  Wotton's  Traditions  of  the  Scribes  and  Pharisees,  vol.  i ;  Gray's  Coimection 
of  Sacred  and  Profane  Literature ;  and  Bryant  on  the  Sentiments  of  Philo.) 

Note  115,  page  480. — The  unfounded  Claims  of  the  Mishnaic  Traditions. 

As  our  Lord  Jesus  Christ  so  distinctly  states  that  the  means  by  which  the  Pharisees 
made  void  the  word  of  God  were  the  traditions  which  they  held,  it  becomes  neces- 
sary to  furnish  some  explicit  account  of  the  claims  put  forth  on  behalf  of  the  Mishna, 
and  to  show  that  both  its  antiquity  and  authority  have  been  exaggerated.  With 
regard  to  its  antiquity :  if  Moses  had  left  such  an  oral  exposition  of  laws  which  he 
gave  the  Israelites  in  writing,  is  it  not  astonishing  that  in  the  later  writings  of  the 
great  lawgiver  we  find  no  reference  whatever  to  it  ?  This  omission  is  rendered  still 
more  remarkable  from  the  fact,  that  nearly  forty  years  after  the  law  was  given,  and 


602  APPENDIX. 

after  these  traditions  are  also  said  to  have  been  communicated,  Moses  wrote  the 
Book  of  Deuteronomy,  for  the  great  puqDose  of  exhorting  the  people  to  a  constant 
and  diligent  observance  of  the  law.  Is  it  not,  then,  an  astonishing  circumstance, 
that  in  this  book  these  traditions  are  never  referred  to  1  that,  among  the  numerous 
exhortations  to  render  obedience  to  the  law,  there  should  be  no  reference  to  the 
only  authorized  exposition  of  it  1  But  we  have  not  only  this  strange  omission,  as 
an  argument  against  the  early  existence  of  these  traditions,  but  positive  proof  that 
they  did  not  at  that  time  exist.  It  must  be  acknowledged  that  the  whole  tradition- 
ary scheme  rests  upon  the  assumption  that  the  law  was  given  in  a  complete  form, 
and  that  the  oral  explications  were  communicated  entire  at  the  same  time.  Upon 
this  their  authority  rests :  yet  what  is  the  fact  1  Why,  that  in  the  Book  of  Deutero- 
nomy Moses  not  only  gave  many  new  laws,  but  also  written  explanations  of  some 
which  had  been  announced  before.  "  It  is  worth  while  here  to  enumerate  some  of 
them.  Deut.  xiii,  we  have  particular  directions  concerning  the  method  which  they 
were  to  use  when  any  men  or  cities  were  revolted  to  idolatry.  Deut.  xiv,  they  were 
commanded  to  turn  the  second  tithe  into  money,  and  to  carry  that  money  to  the 
place  that  the  Lord  should  choose,  and  there  lay  it  out  upon  meat  and  drink,  with 
which  they  and  their  households,  especially  the  Levites  that  dwelt  among  them,  were 
there  to  rejoice.  Ibid.,  the  poor's  tithe  was  to  be  eaten  at  home  every  third  year ; 
and  the  Levites,  the  stranger,  the  widow,  and  the  fatherless  were  to  be  invited  to  eat 
with  them.  Deut.  xvi,  21,  they  were  forbidden  to  plant  groves  of  trees  near  the 
altar.  Deut.  xvii,  8-13,  priests  and  Levites  were  made  determiners,  together  with 
judges  appointed  on  puqDose,  in  cases  of  difiSculty  which  should  arise  concerning  the 
law.  Ibid.,  they  were  allowed  to  make  such  a  king  as  the  Lord  their  God  should 
choose ;  and,  if  they  did  so,  he  was  to  do  as  is  there  prescribed.  Deut.  xix,  14,  they 
were  forbidden  to  remove  their  neighbor's  land-mark ;  and  those  that  did  so  were  to 
be  solemnly  cursed  from  Mount  Ebal."  These  and  numerous  other  new  laM's  were 
added  by  Moses,  nearly  forty  years  after  he  came  down  from  the  Mount ;  and  they 
not  only  show  that  the  entire  scheme  of  Divine  law,  with  its  divinely-appointed 
mode  of  exposition,  was  not  then  given,  but  that  there  ivas  no  order  observed  in  giving 
the  Mosaic  laws,  and  that  very  many  of  them  were  given  upon  particular  occasions,  in  which 
it  was  necessary  to  make  such  determinations. 

This  last  observation  destroys  the  whole  traditionary  system.  There  are  four 
cases  that  prove  it  beyond  contradiction.  In  Leviticus  xxiv,  we  have  an  account 
of  one  who  was  brought  before  Moses  for  blaspheming  the  name  of  the  Lord,  and 
cursing.  Now,  though  this  happened  soon  after  the  coming  of  Moses  do^vn  from 
the  mount,  we  see  that  he  would  not  determine  the  matter  till  he  had  inquired  of  the 
Lord :  the  man  was  therefore  put  in  ward.  Upon  inquiry,  God  directed  that  this 
man  should  be  stoned :  he  was  so ;  and  then  God  commanded  that  for  the  future 
every  man  who  should  blaspheme  the  name  of  the  Lord,  whether  he  were  a  stranger 
or  one  bom  in  the  land,  should  be  surely  put  to  death.  Verses  10-16.  The  same 
method  was  observed  in  the  case  of  the  man  found  gathering  sticks  on  the  Sabbath 
day.  Num.  xv,  AfterAvards,  when  the  Israelites  were  come  to  the  banks  of  the 
Jordan,  God  gave  the  laws  for  appointing  cities  of  refuge.  Num.  xxxv.  At  that 
time  also  the  case  of  the  daughters  of  Zelophedad  was  provided  for,  and  a  new  law 
dispensed  to  meet  this  emergency.  Num.  xxxvi.  Thus  were  new  laws  and  au- 
thorized expositions  of  old  statutes  given  long  after  this  pretended  revelation  of  the 
oral  law.  Further  than  this,  it  might  be  argued  that  when  Moses  prescribed  the 
manner  in  which  intricate  cases  were  to  be  settled,  (Deut.  xvii,  8-11,)  he  did  not 
mention  this  oral  law,  as  he  certainly  would  have  done,  if  it  had  been  previously 
given  as  an  authorized  exposition  of  the  written  commandments. 

But  the  improbability  of  the  pretended  early  existence  of  these  traditions  is  mani- 


APPENDIX.  603 

fest  from  the  fact,  that  many  times  in  Hebrew  history  they  must  have  perished,  even 
if  Moses  had  given  them.  See  the  speech  of  Azariah.  2  Chron.  xv,  2-7.  The 
time  to  which  the  prophet  referred  was  evidently  that  of  the  Judges,  which  is  de- 
scribed in  that  book.  Chap,  ii,  11-19.  To  the  days  of  Samuel  this  state  of  things 
continued  with  little  intermission.  1  Sam.  iii,  1.  How,  in  these  times,  could  this 
immense  mass  of  tradition  have  been  preserved,  together  with  their  thirteen  ways 
of  reasoning,  many  of  which  are  so  intricate  and  subtle,  that  it  is  not  an  easy  matter 
to  explain  them,  much  less  to  use  them  readily?  Were  these  men,  who  abandoned 
the  law,  and  even  renounced  the  worship  of  God,  the  men  who  were  careful  to  pre- 
serve in  the  utmost  purity  nice  and  subtle  traditions  concerning  the  meaning  of  this 
law  ?  Times  equally  unpropitious  frequently  occurred  under  the  reign  of  the  kings. 
2  Kings  xxii,  compared  with  2  Chron.  xxxiv.  Again :  the  difficulty  stated  in  the 
first  book  of  the  Maccabees  (chap,  iv,  44-46)  could  not  have  existed  if  the  people 
possessed  at  that  time  complete  means  of  explaining  the  law  in  these  authoiized 
traditions. 

Besides  this  evidence,  there  are  proofs  arising  out  of  the  nature  of  these  traditions, 
which  would  alone  be  sufficient  to  refute  the  origin  ascribed  to  them,  and  destroy 
their  authority.  Whatever  is  unjust  or  knavish  cannot  have  come  from  God :  a  law, 
and  an  exposition  of  it  which  contradicts  or  evades  it,  cannot  both  have  proceeded 
from  the  same  Divine  source :  these  may  be  safely  taken  as  axioms.  In  the  fourth 
commandment,  every  man  knows  that  the  Jews  were  expressly  forbidden  to  do  any 
servile  work  on  the  Sabbath  day.  But  in  case  anything  was  to  be  done  which  a 
man  could  do  alone,  as  the  carrying  of  a  loaf,  if  two  removed  it  together  they  were 
both  held  to  be  innocent ;  although,  if  one  removed  it  alone,  he  would  be  guilty,  the 
Mishna  excusing  them  in  the  former  case  because  neither  did  the  work  singly.  Shab- 
bath,  chap,  x,  sec.  5 ;  chap,  xiii,  sec.  6.  This  principle  of  freeing  two  persons  who 
deliberately  join  to  break  the  law  is  knavish,  and  evidently  makes  the  word  of  God 
of  none  etfect.  Again :  God  positively  commanded  that  he  who  made  a  vow  should 
keep  it.  Num.  xxx,  2.  This  is  direct  and  plain.  But  if  a  man  was  weary  of  his 
vow,  he  might,  according  to  the  Mishna,  go  to  a  wise  man,  and  be  absolved  from 
his  vow.  Shahhath,  chap,  xxiv,  sec.  5,  with  Wotton's  note.  There  is  a  question  in 
the  Mishna  which  shows  the  flagrant  injustice  of  these  doctors,  and  at  the  same  time 
illustrates  the  words  of  our  blessed  Lord,  Matt,  xv :  "  K.  Eliezer  says,  they  open  a 
man  a  gate  (for  repentance,)  in  honor  of  his  father  and  his  mother ;  but  the  wise 
bind."  Wliat  they  mean  here  is  this :  A  man  vows,  or  says  Corhan  or  Kouam,  or 
some  such  equivalent  words, — that  his  father  or  his  mother  shall  not  bo  the  better 
for  what  he  has.  This,  perhaps,  he  says  in  his  anger ;  but  still  he  is  bound  not  to 
relieve  them,  because,  as  they  speak,  the  vow  binds.  Thus,  through  the  force  of  this 
tradition,  the  passion  of  a  disobedient  son  outweighs  the  authority  of  God's  law. 

If,  then,  as  appears  so  fully  evident,  the  antiquity,  origin,  and  authority  claimed 
by  the  rabbins  for  the  Mishna  are  unfounded,  what  is  the  true  state  of  the  case  with 
respect  to  these  particulars  1  This  question  must  be  answered  by  a  simple  statement 
of  the  conclusions  to  which  a  lengthened  investigation  of  the  subject  has  conducted 
us,  as  we  have  not  space  for  the  whole  argument.  With  respect  to  its  antiquity,  the 
Mishna  itself  makes  no  pretensions  to  the  age  which  is  claimed  for  it.  The  earliest 
name  given  for  the  authentication  of  the  traditions  which  it  contains,  is  that  of  Si- 
mon the  Just.  Nor  does  Maimonides,  its  great  advocate,  cite  any  higher  authority 
for  the  early  age  which  he  assigns  to  it.  The  most  probable  conclusion,  therefore, 
is,  that  the  collection  of  traditions  was  begun  by  private  persons  soon  after  the  return 
of  the  people  fi-om  captivity ;  and,  being  greatly  stimulated  by  the  success  of  the 
Maccabees,  this  practice  was  continued  until,  soon  after  the  nation  had  obtained  in- 
dependence, the  principal  part  of  the  present  contents  of  the  Mishna  was  collected 


604  APPENDIX. 

and  taught.  The  origin  of  these  traditions,  therefore,  was  not  divine,  but  human : 
they  are  not  explanations  of  the  law  communicated  by  God  to  Moses,  but  the  la- 
bored opinions  of  the  most  eminent  men  of  the  Hebrew  nation,  collected  from  the 
time  of  Ezra  downward  to  the  century  before  Christ.  If  these  conclusions  are  well 
founded,  then  it  will  appear  that  the  Mishna  faithfully  exhibits  the  religious 
opinions  of  the  most  learned  of  the  Hebrew  doctors,  and  the  consequent  reli- 
gious practice  of  the  Jewish  people,  at  the  commencement  of  the  Christian  era : 
it  is  therefore  the  highest  authority  which  we  possess  respecting  the  customs  and 
usages  of  the  Jews,  and  the  views  which  they  entertained  of  the  Old-Testament 
Scriptures.  And  as  the  voice  of  a  nation  is  of  more  weight  than  the  testimony  of 
any  single  person  of  that  nation,  let  his  quality,  learning,  or  means  of  information 
be  what  they  will ;  so  the  authority  of  the  Mishna,  where  it  is  not  contradicted  by 
the  New  Testament,  and  much  more  where  it  illustrates  any  text  therein  contained, 
ought  to  be  regarded  as  of  more  weight  than  Philo,  Josephus,  or  any  subsequent 
wi-iters.  But  with  respect  to  its  authority  as  a  divinely-appointed  expositor,  the 
arguments  already  given,  and  the  frequent  discordance  and  contrariety  between  the 
different  rabbis  whose  opinions  it  records,  are  abundantly  sufficient  to  refute  its 
assumptions. — (Wotton's  Traditions  of  the  Scribes  and  Pharisees ;  Allen's  Modem 
Judaism;  Prideaux's  Connection.) 

Note  116,  page  483. — The  Karaites. 

SCALiGEK  has  thrown  out  some  opinions  respecting  the  Jewish  sects,  which  not 
only  cast  clearer  light  upon  the  origin  of  the  Sadducees,  but  also  afford  important 
information  respecting  another  and  still  smaller  sect,  the  ICaraites.  He  supposes 
that  after  the  Jews  returned  from  Babylon,  (when  the  people  were  intent  upon 
studying  the  law,  in  order  to  obey  it,)  they  were  divided  into  two  great  parties,  who 
lived  for  a  long  period  very  amicably  together :  one  was  the  Assideans,  who  were 
desu'ous  not  only  to  obey  the  law  according  to  the  letter,  but  to  do  something  fur- 
ther by  way  of  supererogation,  that  *^•<'^^  ■T^ight  appear  holier  than  the  rest.  Being 
voluntarily  devoted  to  the  law,  they  were  afterwards  called  C/iasdim,  (1  Mace,  ii,  42,) 
and  ultimately  resolved  themselves  into  the  powerful  sect  known  as  the  Pharisees. 
The  other  of  these  primitive  parties  was  called  Letter-Men,  who  kept  strictly  to  the 
letter  of  the  law,  and  denied  the  authority  of  all  ti-aditions :  these  were  afterward 
called  Karaites.  They  assert  that  the  genuine  succession  of  the  Jewish  Church  has 
been  preserved  only  among  them ;  and  they  have  produced  a  catalogue  of  their 
doctors,  whom  they  affirm  to  have  flourished  in  an  uninterrupted  series  from  the 
time  of  Ezra  the  inspired  scribe.  These  opinions  have  since  been  fully  confirmed, 
and  there  appears  reason  to  believe  that  as  the  traditions  and  interpretations  of  the 
Assideans  were  collected  and  invested  with  authority,  they  were  opposed  by  a  nu- 
merous body  who  maintained  the  sufiiciency  of  the  Scripture  alone  in  its  literal 
sense,  and  who  became  a  distinct  sect  under  the  name  of  Karaites.  From  this  sect, 
under  the  influence  of  a  spirit  of  philosophizing  skepticism,  the  Sadducees  arose,  who 
impiously  denied  a  future  state,  and  the  existence  of  all  incorporeal  beings.  From 
this  circumstance  the  Pharisees  obtained  the  opportunity  of  denouncing  the  Kara- 
ites as  identical  with  the  Sadducees.  But  this  allegation  is  amply  disproved  by  the 
remains  of  the  sect ;  who,  although  few  in  number,  still  exist,  and  fii-mly  believe  in 
the  doctrine  of  the  resurrection.  It  has  been  fully  proved  that  their  predecessors 
always  believed  in  another  life, — a  resurrection  of  the  just  and  the  unjust;  and 
that  they  constantly  opposed  the  pretensions  of  those  who  maintained  the  authority 
of  the  oral  law.  It  has  further  been  rendered  probable,  that  by  the  Scribes,  who  are 
mentioned  as  distinct  from  the  Pharisees,  in  most  places  where  they  are  named,  our 


APPENDIX.  605 

Lord  meant  these  Letter-Men,  or  Karaites,  as  the  Greek  word  ypafifiaTeic  may  be 
rendered:  and,  further,  that  what  our  Saviour  says  of  the  Lawyers,  (Luke  xi,  46,) 
who  were  certainly  not  Pharisees,  may  be  very  well  applied  to  them,  because  they 
professed  to  adhere  so  rigidly  to  the  law.  And  thus  it  would  seem  that  even  those 
who  received  the  writings  of  the  Old  Testament  as  the  only  standard  of  truth,  had, 
in  the  time  of  Christ,  by  their  carnal  refinements,  lost  all  the  spirituality  of  religion. 
(Wotton's  Traditions;  Allen's  Modern  Judaism ;  and  Prideaux's  Connection.) 

Note  117,  page  485. —  Were  the  JEssenes  Christians? 

In  a  long,  learned,  and  very  eloquent  article  contained  in  "Blackwood's  Magazine'' 
for  1840,  a  new  theory  respecting  this  sect  is  ingeniously  started,  and  most  ably  ad- 
vocated. The  object  of  the  writer  is  to  show  that  the  Essenes  were  not  a  Jewish 
sect,  but  the  Christian  Chmxh.  Our  limits  will  not  allow  even  of  an  analysis  of  the 
arguments  which  the  learned  writer  adduces  in  support  of  his  position.  But  as  this 
opinion  has  been  put  forth  in  a  periodical  of  such  high  character  and  extensive  cir- 
culation, it  becomes  necessary  to  state  the  reasons  which  prevent  us  from  receiving 
the  theory  thus  propounded.  The  wide  range  of  subjects  involved  in  the  question, 
compels  us  to  fix  on  two  or  three  of  the  most  important  points. 

The  first  and  one  of  the  strongest  arguments  upon  which  the  writer  relies  to  main- 
tain his  position,  is  this :  that,  although  Christ  mixed  with  all  kinds  of  character,  and 
every  class  of  society,  in  Judea,  he  never  once  mentions  or  alludes  to  the  Essenes ; 
and  that,  although  the  four  Evangelists,  each  in  his  own  peculiar  manner,  narrated 
his  life  and  actions,  and  several  of  the  apostles  wrote  epistles  to  diff'erent  churches,  or 
to  the  collective  body  of  believers,  under  different  cii'cumstances,  and  on  several  oc- 
casions, they  all  maintain  the  same  silence  as  to  the  existence  of  the  Essenes,  or  the 
religious  peculiarities  of  the  sect.  And  from  hence  it  is  inferred  that  the  Essenes 
did  not  exist  before  Christ.  But  we  would  ask.  Is  it  a  more  remarkable  fact  that 
the  New-Testament  writers  should  not  have  noticed  the  Essenes,  than  that  Philo  and 
Josephus  should  never  have  referred  to  the  Christians  ?  Both  these  omissions  ap- 
pear to  be  accounted  for  by  the  smallness  of  these  parties  at  the  time  when  those 
authors  flourished.  But  there  are  two  objections  which  appear  to  be  fatal  to  the 
inference  deduced.  First,  the  Christians  were  not  congregated  together  in  any  part 
of  Judea.  The  Essenes  are  described  as  occupying  the  western  bank  of  the  Dead 
Sea.  Now  no  difiiculty  which  is  found  in  the  commonly  received  account  of  the 
Essenes  is  more  startling  than  the  assertion,  that  Christians  who  were  scattered  over 
the  world,  not  only  in  Judea,  but  in  Damascus,  Autioch,  the  cities  of  Asia  Minor,  as 
well  as  in  Greece  and  Kome,  should  be  described  by  an  author  so  well  informed  as 
Pliny,  as  a  Jewish  sect  located  on  the  banks  of  the  Dead  Sea.  Secondly,  when  it  is 
remembered  that  Pliny  died  A.  D.  79,  just  ten  years  after  the  destruction  of  Jerusa- 
lem, can  we  believe  that  the  Christians  had  in  his  time  risen  up  into  such  conse- 
quence as  to  obtain  notice  as  a  separate  and  distinct  people ;  and  that  he  should  not 
only  err  in  supposing  them  located  in  a  particular  district  in  Judea,  but  still  more  so 
in  believing  this  recent  sect  to  be  of  very  gi-eat  antiquity  ?  Eor  Pliny  says,  "  Thus 
for  many  thousand  years  (a  thing  incredible,  and  yet  most  true)  the  people  hath  con- 
tinued."— Natural  History,  b.  v,  sect.  17. 

In  another  respect  this  writer  appears  to  have  failed  in  establishing  the  identity 
of  the  Essenes  and  Christians ;  namely,  in  their  doctrines  and  religious  practices. 
The  Christians  have  always  been  distinguished  by  their  love  to  Christ,  and  their 
glorying  in  his  name.  This  was  especially  the  case  in  primitive  times.  In  no  in- 
stance has  this  learned  writer  more  seriously  erred  than  in  supposing  that  the  vio- 
lence of  persecution  induced  the  Christians  to  conceal  their  profession  of  devotednesa 


606  APPENDIX. 

to  Christ  and  to  hide  themselves.  This  allegation  is  confuted  by  every  authentic 
account  of  primitive  Christianity.  We  might  on  this  point  ask  many  questions ; 
such  as,  When  did  the  Christians  of  Judea  adopt  this  course  1  When  did  they 
again  emerge  from  this  concealment  1  But  it  is  not  necessary.  We  know  that  the 
Christians  were  not  wholly  driven  from  Jerusalem  until  the  reign  of  Vespasian, 
when,  taught  by  the  signs  of  the  times,  agreeably  to  their  Saviour's  prophecy,  they 
fled  in  a  body  to  the  city  of  Pella  beyond  Jordan,  and  thus  escaped  the  miseries  of 
the  terrible  siege  of  Jerusalem.  (Eusebius's  History,  b.  iii,  ch.  v.)  But  it  may  be 
objected,  that  the  persecution  which  ai-ose  in  the  case  of  Stephen  did  certainly  drive 
many  of  the  Christians  from  the  Hebrew  capital.  This  is  admitted ;  but  the  inspired 
account  of  this  circumstance  refutes  the  hypothesis  which  we  combat.  On  that  oc- 
casion they  did  not  go  together  to  live  as  a  community  in  a  remote  district ;  they 
"  were  scattered  abroad."  Nor  did  they  say,  according  to  our  author,  "  Let  there  be 
darkness ;  let  us  muffle  ourselves  in  thick  clouds  which  no  human  eye  can  penetrate :" 
on  the  contrary,  they  "  went  everywhere  preaching  the  word."  Other  particulars 
might  be  referred  to  in  detail ;  but  we  must  content  ourselves  with  saying  that  the 
despising  of  riches,  early  worship,  neglect  of  wedlock,  eminent  fidelity,  and  length 
of  life,  are  not  distinguishing  elements  of  Christian  faith  and  practice :  on  these 
principles  it  would  be  easy  to  prove  tlie  identity  of  some  of  the  Hindoo  sects  and 
Christians.  If  we  had  heard  of  faith  in  the  Redeemer,  pardon  of  sin  obtained,  com- 
munion with  God  through  his  Spirit,  .a  glorious  hope  of  heaven,  there  would  have 
been  some  show  of  reason  in  the  argument. 

Upon  the  whole,  then,  the  evidence  in  favor  of  the  existence  of  the  Essenes  as  a 
Jewish  sect  seems  sufficient  to  place  the  fiict  beyond  doubt ;  while  the  prevalence  of 
Christianity  throughout  the  empire,  and  the  undoubted  tenacity  with  which  its  disci- 
ples clung  to  the  name  of,  and  proclaimed  their  faith  in,  the  crucified  Saviour,  prove 
that  they  could  not  have  been  described  under  this  title. 

Note  118,  page  591. — The  Divine  Intention  in  Prophecy  defeated  by  Tradition. 

No  candid  and  serious  reader  of  the  Old- Testament  Scriptures  can  retain  any  doubt 
that  the  purpose  of  God  in  the  dispensation  of  prophecy  was  to  afford  the  elect  peo- 
ple an  agency  adapted  to  the  development  of  the  great  scheme  of  redemption.  That 
t?hich  was  obscurely  symbolized  by  the  types  and  figures  of  the  law,  was  intended  to 
be  fully  revealed,  and  completely  carried  into  effect.  A  perfect  sacrifice,  a  glorious 
high  priesthood,  an  actual,  personal  entrance  into  the  spiritual  presence  of  Deity,  a 
real  cleansing  from  moral  pollution, — these  and  other  inestimable  religious  privileges 
were  intended  to  be  conferred,  through  the  development  of  those  germs  of  living 
truth  contained  in  the  Mosaic  Scriptures.  But  by  what  means  was  this  to  be  effect- 
ed? By  prophecy.  Men,  under  the  guidance  of  the  Holy  Ghost,  were  led  to  direct 
the  public  mind  from  external  semblance  to  internal  reality,  and  thus  to  prepare  the 
way  for  the  glorious  establishment  of  the  kingdom  of  God  in  the  earth.  The  Divine 
purpose  in  respect  of  Israel  was,  therefore,  progress.  It  was  intended  that  they 
should,  by  successive  revelations,  be  raised  from  a  temporal  to  a  spiritual  kingdom. 
We  can  now  scarcely  survey  the  wonderful  adaptation  of  the  means  to  the  end, 
without  amazement  at  the  display  which  is  thus  afforded  of  Divine  goodness  and 
wisdom.  But  all  these  purposes  were  defeated,  this  hope  was  cut  off,  by  the  unjust 
and  extravagant  authority  with  which  tradition  was  invested.  Of  this  abundant 
proof  may  be  given. 

A  first  step  in  this  process  was  to  invest  the  oral  law  with  an  authority  equal  to 
the  Scriptures :  this  was  fully  asserted  by  Maimonides.  One  feature  of  the  case  is 
curious :  it  was  maintained  "  that  what  Joshua  and  Phineas  collected  from  their 


APPENDIX.  607 

thirteen  rules,  in  order  to  the  explaining  of  the  meaning  of  any  law,  was  not  done 
by  the  Spirit  of  prophecy."  By  means  of  this  tenet  they  attached  the  same  import" 
ance  and  authority  to  late  as  to  early  traditions,  and  thus  established  a  human  in- 
tei-preter  of  Divine  law.  But  while  it  was  admitted  that  these  traditions  were  not 
compiled  under  prophetic  inspiration,  they  were  nevertheless  held  to  be  superior  to 
the  declaration  of  any  prophet :  "  Since  these  received  traditions  are  supposed  to  be 
interpretations  made  by  Moses,  and,  consequently,  of  equal  value  with  the  written 
law  itself,  a  prophet  had  no  more  authority  over  the  one  than  he  had  over  the  other ^  This 
statement  is  not  a  casual  or  incidental  remark ;  Maimonides  expands  and  explains 
his  meaning :  "  As  to  matters  of  disquisition  and  reasoning,  and  skill  in  the  law,  by 
which  we  come  to  understand  the  meaning  of  it,  prophets  are  upon  the  same  level 
with  other  wise  men  of  the  same  rank  and  judgment  with  themselves  as  to  the  study 
of  the  law,  who  have  not  the  gift  of  prophecy.  So  that  if  a  thousand  prophets,  all 
equal  to  Elijah  or  Elisha,  should  offer  to  give  an  interpretation  of  any  law,  and  a 
thousand  and  one  wise  men  should  give  a  sufficient  interpretation  which  is  different 
from  theirs  of  the  same  law,  the  majority  ought  to  be  attended  to." 

It  must  be  observable  that  this  teaching  neutralized  all  the  power  of  prophetic  in- 
spiration :  and  the  whole  range  of  Mishnaic  literature  shows  that  this  was  the  great 
object  aimed  at.  For  instance,  in  the  case  of  the  woman  condemned  by  the  law  to 
lose  her  hands,  (Dent,  xxv,  12,)  this  the  traditions  interpret  putting  her  to  open 
shame ;  upon  which  it  is  declared  "  that  if  a  prophet  should  affirm  that  this  law  ought 
to  be  literally  understood,  he  ought  to  be  strangled  as  a  liar."  By  this  means  tradi- 
tion reigned  supreme,  and  the  benign  object  of  prophecy  was  lost. 


INDEX. 


Papa 

A. 

Aaron  and  Miriam,  jealousy  of, 
■with  regard  to  Moses 71 

Aaronic  priesthood,  appointment  of 
the 76 

Absalom,  the  treason  of,  Append....  554 

Ahasuerus,  the  Grecian  Artaxerxes 
Longinus 368 

Ahaz,  evil  government  of 328 

Alcimus,  the  high-priest,  his  sin  and 
punishment 430 

Alexander  the  Great,  his  connection 
with  the  Jewish  history 408 

Janneus,  his  government 

ofJudea 442 

Amalekites,  their  history  considered, 
Append 519 

■,  contest  of  the  Israelites 

withthe 60 

Amos,  his  prophetical  history 296 

Angel  Jehovah,  appearance  of  the, 
to  Gideon  ^ 149 

of  the  Lord,  the 96 

Antiochus  Epiphanes,  character  of.  417 

Theos,  impious  assump- 
tion of  the  name 432 

Aristobulus,  his  magnificent  present 
to  Pompey 449 

Ark,  removal  of  the,  from  the  taber- 
nacle   243 

Asa,  king  of  Judah,  his  government, 
&c 306 

the  burning  for,  examined,  Ap- 
pend   576 

Asaph,  the  Levite 244 

Ashtaroth,  idolatrous  worship  of. . .  237 

Assyria  and  Egypt,  their  national 
aUiances,  &c 299 

Assyrian  army,  destruction  of  the. 
Append. 579 

Athaliah  seizes  the  sceptre  of  Judah.  316 

Atonement,  institution  of  the  great 
day  of , 109 

Azariah.    See  Uzziah. 

B. 

Baal,  worship  of 81,  235 

Balaam,  his  predictions  concerning 

the  Israelitish  people 81 

39 


Page 

Baalath,  the  Roman  Balbec 213 

Babylonian  captivity,  condition  of 
Hebrew  people  during.. 348,  353,  355 

Belshazzar,  his  vision  reviewed 356 

,  death  of.  Append 582 

Benjamin,  chronology  of  war  with. 

Append 545 

Beth-shemesh,  the  sin  -and  punish- 
ment of.  Append. . ; 546 

Bondage,  the  Israelitish,  in  Egypt, 

Append. 511 

Borrowing  of  the  Egyptians,  ex- 
plained, Append. 514 

C. 
Calf,  the  golden 64,  273 

Camp.     See  Encampment. 

Captivity,  Egyptian,  chronological 
examination  of.  Append. 515 

Cherubim,  opinions  of  the,  Append.  529 

Circumcision,  intention  of  this  rite. 
Append. 509 

Cities,  the  desert,  of  Solomon,  their 
commercial  importance 212 

Cloud,  the,  overshadowing  the  ark  .  '249 

and  fire,  the  pillars  of 47 

Coins  of  Simon  Maccabeus,  the.  Ap- 
pend.     596 

Commerce  of  the  Jews  in  the  days 
of  David  and  Solomon 214 

Corruptiop  of  worship  by  the  people 
in  Canaan 232 

Covenant,  the  Lord's,  ^vith  the  Is- 
raelites       62 

Cyrus,  edict  of,  in  favor  of  the  Jews  363 

D. 

Daniel  and  his  companions  at  the 
Chaldean  court 351 

,  his  promotion,  political  posi- 
tion, &c 352 

,  the  chronology  of,  examined  581 

Darius,  accession  of,  to  the  throne 
of  Babylon 357 

David,  diflBculties  in  the  Scripture 
narrative  of  his  early  career,  Ap- 
pend.    551 

becomes  the  champion  of  the 

Jewish  people 179 

2 


610 


INDEX. 


Page 

David,  his  government,  &c.,  review- 
ed    199 

,  consequences  of  his  sin  with 

Bathsheba 190 

,  his  numbering  the  people, 

this  passage  explained 403 

,  his  poetical  character 254 

,  review  of  his  general  his- 
tory  182,244,  253 

Deborah,  the  thanksgiving  ode  of. .  238 

Decalogue,  particulars  of  the,  con- 
sidered       98 

,  presentation  of  the,  on 

Mount  Sinai 63 

•,  proper  division  of  the, 

Append. 527 

Dispensation,  new  economy  of  the.  493 

E. 

Ecclesiastical    polity,    preparations 

for  carrying  out  the  Hebrew 65 

Egypt,  the  Hebrew  community  with, 

Append ■ 593 

Egyptians,' the  spoiling  of  the,  ex- 
amined       45 

Elders,  descent  of  the  Spirit  on  the 

Hebrew 70 

Eleazar  succeeds  Aaron  as  high- 
priest  79 

Eli,  inefficiency  of  his  character 161 

Elijah,  the  letter  of,  Append. 577 

,  historical  sketch  of 279 

Elisha,  review  of  his  life,  &c 287 

Encampment  of  the  Israelites,  form- 
ation and  extent  of 86 

Esau's  birthright,  the  sale  of,  ex- 
amined, Append. 510 

Essenes,  origin  of  the  sect,  &C..485,  605 

Esther,  her  advancement,  &c 375 

Exodus  from  Egypt,  numbers  of  the 

Israelitish  hosts  in  their.  Append.  514 
Ezekiel  predicts  the  restoration  of 

the  Jewish  people 361 

,  his  vision,  Append 583 

Ezra  sent  to  Jerusalem  by  Ahasue- 
rus 368 

G. 

Gibeonites,  the.  Append. 541 

,  slaughter  of   the,    and 

punishment  for.  Append 554 

Gideon,  leader  of  the  Jewish  people  149 

.,  his  appropriation  of  the  Mi- 

dianitish  spoil 234 

,  ephod  of,  remarks  on,  Ap- 
pend  563 

Goliath  of  the  Philistines 178 

Government,  the   Jewish,  a   theo- 

crasy 115 

Government,  change  in,  on  the  death 

of  Joshua 139 

2 


Greek  language,  early  prevalence  of 
the.  Append 592 

Groves,  sacred,  idolatry  of  worship 
in  the 303,  and  Append.  580 

H. 

Hail-stones,  the  miraculous.  Append.  541 
Haggai  and  Zechariah  incite  the  re- 
storation of  the  temple 366 

Hazael,  the  case  of.  Append 573 

Heber,  the  house  of,  Append 546 

Hebrew  faith,  peculiar  attestation  to 

the  truth  of  the.  Append 561 

people,  movements  of  the 

Almighty  for  the  deliverance  of 

the 31 

,  national  peculiari- 
ties of  the,  at  the  period  of  the 

Exodus' 53 

,   their    captivity   in 

Egypt _..     29 

,  their  identity  main- 
tained under  every  circumstance.  497 
,  their  national  exist- 
ence, and  personal  and  family  his- 
tories      14 

,  their  origin  an  ex- 
ception to  the  general  obscurity  of 

early  histories 14 

religion,  system  of  the 227 

Herod,  early  dislike  of  the  Jews  to .  454 

,  his  character  as  king  of  Ju- 

dea 457 

Hezekiah,  king  of  Judah,  his  govern- 
ment, &c 331 

High  places,  the  sacred,  of  the  hea- 
then    574 

Holy,  to  anoint  the  Most,  this  pas- 
sage, in  Daniel  ix,  24,  examined .  402 
Horeb,  the  rock  of,  60,  and  Append.  519 
Hornets,  expulsion  of  the  Canaani- 
tish  nations  by,  135,  and  Append.  545 

Hosea,  period,  &c.,  of  his  history 295 

,  his  character  as  a  prophet . .  330 

Huldah  the  prophetess  inquired  of 

by  Josiah 339 

Hyssop,  signification  of.  Append.  . .  570 

I. 

Image,  golden,  rationale  of  the,  Aj}- 
pend 586 

Immanuel,  promise  of 578 

Interpretation,  absurdity  of  rational- 
istic. Append. 521 

Isaac's  blessing,  intention  of,  Ap- 
pend.    510 

Isaiah,  prophetic  character  of 330 

Israel  taught  and  trained  by  God, 
Append. 562 

Israelites,  departure  of  the,  from 
Egypt 46 


INDEX. 


611 


Page 

Israelites,  mechanical   and  artistic 

acquirements  of  the 67 

,  order  of  their  march  from 

Sinai 68 

,  the  numbering  of  the 81 

,  their  route  and  passage  of 

the  Red  Sea,  Append 515 

,  their  wanderings  in  the 

wilderness 57 

J. 

Jacob,  his  wrestling  with  the  angel, 

25,  and  Append.  511 

,  the  vision  of 21 

's  pottage,  particulars  of,  Ap- 
pend  i 509 

Jaddua,  high-priest  at  the  period  of 
Alexander's  invasion 408 

Jason,  impiously  invested  with  the 
priesthood  by  Antiochus  Epi- 
phanes 417 

Jehoram,  his  evil  government  of 
Judah 315 

Jehoshaphat,  his  reign  considered..  310 

Jeplithah,  sketch  of  his  character,  &c. 

153,  239 

,  daughter  of,  the  narrative 

examined,  Append 565 

Jeroboam,  his  history  and  sin,  222, 

272,  and  Append.  571 

Jerusalem,  dreadful  massacre  at,  by 
ApoUonius 421 

,  fall  of,  its  effects  upon  the 

religious  feelings  of  the  Hebrew 
nation 388 

■,  the  Jewish  worship  pro- 
hibited at,  by  Antiochus 421 

,  the  rebuilding    of,  &c., 

commanded 360 

Jethro's  visit  to  Moses,  Append.  . . .  520 

Jews,  rebellious  spirit  of  the  ancient     74 

and  Samaritans,  their  connec- 
tion considered 435 

Jewish  history,  from  the  establish- 
ment of  their  independence  to  the 
coming  of  Christ 435 

independence,  war  of  the. ..  424 

polity,  destruction  of  pre- 
dicted    345 

John  Hyrcanus  succeeds  to  the  high- 
priesthood  of  the  Jews 439 

Jonah,  supposed  period  of  his  life 
and  mission 293 

Jonathan,  his  friendship  for  David.   181 

,  the  successor  of  Judas 

Maccabeus 430 

Joseph,  sketch  of  his  history 26 

Josephus,  the  testimony  of  this  his- 
torian, Append. 591 

Joshua,  appointed  the  successor  of 
Moses 82 


Page 

Joshua,  his  character  and  govern- 
ment    125 

,  the   miracle   of,   reviewed, 

Append 542 

Joumeyings  of  the  Israelites,  design, 
&c.,  of  the 72,     78 

Judah,  geographical  extent  of  the 
kingdom  of.  Append 574 

,  idolatrous  condition  of,  im- 
mediately preceding  the  destruc- 
tion of  Jerusalem 382 

,  the  kingdom  of,  its  prosperity 

and  defection 301 

Judaic  dynasty,  completion  of,  by 
the  successors  of  Josiah 342 

Judas  Maccabeus,  historical  pro- 
gress of  this  Jewish  leader 424 

Judea,  the  condition  of,  after  the 
restoration 405 

Judges,  the,  of  the  Hebrew  people, 

146,  546 

Judith,  chronology  of  the  deliver- 
ance of  Jerusalem  by.  Append 580 

,  her  song  of  praise  for  nation- 
al deliverance 338 

K. 

Kadesh,the  Biivmiion  o^,  Append. 521 

Karaites,  particulars  of  this  Jewish 

sect.  Append. 604 

Kings,  the  idolatrous,  of  Israel 271 

' ,  public  and  private  anointing 

of.  Append 551 

Kingdom,  the  Divine  purpose  in  the 

division  of  the,  Append 570 

L. 

Laban,  the  sordid  and  envious  char- 
acter of 23 

Lands,  division  of  the  Canaanitish, 

by  Joshua 136 

Language  of  the  Hebrews  in  speak- 
ing of  the  Deity,  Append 579 

Law,  the  finding  of  the  book  of  the  339 

Levitical  conspiracy,  the 75 

Literature,  religious,  of  the  Jews, 
Append 597 

M. 

Magicians  of  Egypt,  reality  of  their 
operations  governed  by  demoni- 
acal agency.  Append 511,  512 

Man,  recognition  of  liis  spiritual  na- 
ture by  Divine  government 495 

Manna,  this  miracle  examined,  58, 

and  Append.  518 

Manasseh  and  his  councilors,  the  evil 
conduct  of 335 

Marah,  the  giving  of  the  laws  at, 
Append. 517 

2 


612 


INDEX. 


Page 

Marah,  the  waters  of 56 

Means  and   revelations,  extraordi- 
nary, afforded  to  the  Jewish  peo- 
ple in  their  calamitous  visitations  394 
Messiah,  prophetical  annunciations 
respecting  the 460 

,  the  knowledge  of  the,  by 

the  Hebrew  people,  examined . . .  390 

Micah  and  his  priest,  history  of 143 

,  spirited  character  of  this  pro- 
phet   330 

Midianites,  the  destruction  of  the . .     83 

Miracles,  the,  attending  the  progress 
of  the  Israelites 229 

,  the,    exhibited  by  Moses 

before   the    Egyptian   court,  ex- 
amined       37 

Miriam,  sketch  of  her  chai-acter, 
Append 522 

's  leprosy,  cause  and  effects 

of 71 

INIishnaic  traditions,  unfounded 
claims  of  the,  Append. 593 

Moab,  the  plains  of 522 

Moloch,  the  sacrifice  of  children  to. 
Append 577 

Monarchy,  Hebrew,  the  cause  of, 
Append 549 

Moon,  the  new,  an  occasion  for  sa- 
crifice      113 

Moses,  dignity  of  his  interview  with 
Pharaoh 35 

,  his  sin  considered.  Append..  522 

,  the  meekness  of.  Append...   521 

■",  sketch  of  his  character  and 
endowments 32,  65,  70,     84 

: — ,  song  of,  its  sublimity,  Ap- 
pend  516 

and  Aaron,  prohibited  from 

entering  the  promised  land  ..  .77,     82 

Mosaic  dispensation,  remedial  agen- 
cy of  the  499 

economy,  summary  view  of 

the 267 

law,   classified  harmony  of 

the.  Append. 535 

ritual,  a  partial  knowledge 

of  its  typical  meaning  early  known  1 23 

N. 

Nahash,  the  threat  of,  Append 550 

Nations,  the  origin  of,  usually  ob- 
scure      13 

Nebuchadnezzar,  chronology  of,  pe- 
riod of  his  dreams 352,  355,  582 

,  his  statue  of  gold  354 

Nehemiah,  his  efforts  for  rebuilding 
the  temple,  &c 370 

,  the  last  lay-governor  of 

Judea 407 

Numbering  the  people,  the  sin  of, 
Append. 550 

2 


O. 

Page 

Ochus,  king  of  Persia,  sketch  of 408 

Omri,  the  statutes  of.  Append. 572 

Ophir,  situation  and  trade  of 558 

P. 

Palestine,  grounds  of  the  Hebrew 
claim  to 540 

Passover,  institution,   &c.,   of   this 

feast 45,  112 

Patriarchs,  spiritual  religion  of  the, 

why  not  more  fully  recorded 560 

Patriarchal  worship,  the  place   of, 

Append 525 

Pentecost,  feast  of 112 

People,  comparative  census  of  the, 

at  Sinai  and  Moab,  Append 523 

,  numbering  of  the,  by  David  195 

Persia,   predicted    invasion   of,    by 

Greece 590 

Pharaoh,  derivation  and  meaning  of 

this  name 43 

Necho,  his  route  to  Carche- 

mish 581 

Pharisees,  history   of  this    Jewish 

sect 478 

Phineas,  his  zeal  for  the  Lord  stays 

the  plague 81 

Priesthood,  high,  successors  to  the, 

after  the  death  of  Nehemiah  407,  412 
,  institution  of  the  Jewish, 

considered 105,  412 

,  the  Levitical 533 

,  the  patriarchal 523 

Promises  and  predictions  to  the  He- 
brew people 14 

and  threatenings  to  the 

Hebrew   people,    of   a    national 
character 121 

Prophecies,  the  written,  considered.  341 
Prophets,  schools  of  the.  Append. . .  548 

,  sins  of  the 566 

,    their    discourses,    when 

written  and  collected 583 

Prophetic  office,  nature  and  influ- 
ence of  the 325 

time,  Daniel's  notation  of  590 

Prophecy,  the  Divine  intention  of, 

opposed  by  tradition 606 

Purim,  origin  of  the  Jewish  feast  of  376 

Q- 

Quails  of  the  wilderness,  the,  con- 
sidered  517 

R. 

Rain,  suspension  of,  in  the  reign  of 
Ahab 279 

Rechab,  supposed  founder  of  the 
Rechabites,  spoken  of  by  Jere- 
miah   292 


INDEX. 


61^ 


Page 

Redeemer,  the  Jewish  doctrine  of 
the  divine  existence  of  the,  ex- 
amined    463 

Eedemption,  the  Hebrew  history  and 
religion  appointed  agents  for  ef- 
fecting the 502 

Ked  Sea,  passage  of  the,  by  the 
Israelites 48 

Eehoboam,  his  character,  govern- 
ment, &c.,  &c 224,  301,  570 

Religion  of  the  Jews  not  doctrinal, 
but  spk-itual 248 

,  personal,  the  great  practi- 
cal doctrines  of  the  Jewish,  and 
their  violations,  examined 486 

of  the  Hebrews  during  their 

Egyptian  captivity 90,  378 

Religious  ordinances  of  the  Jews, 
from  the  Restoration  to  the  time 
of  Christ 472 

reformation  of  the  He- 
brew people 240 

Retribution  and  reward,  knowledge 
of  a  final,  among  the  Israelites, 
considered 117 

Revelations,  the  Divine,  made  to 
the  Israelites 96 

Rome,  the  rising  power  of.  Append..  591 


S. 


Sabbath,  its  institution  considered . .   113 

Sabbatical  year,  nature  of  the 113 

Sacred  history,  the   connection  of 

with  that  of  Assyria 578 

Sacrifice,  animal,  Divine  intention 

of  this  institution 261 

,  human,  of  the  Egyptians, 

examined 514 

Sadducees,  origin  and  doctrines  of 

this  sect 483 

Samaritans,  rise  of  this  sect 374,  595 

and  Jews,  party  contests 

of  the,  in  Egypt 596 

Samuel,  history  of  this  eminent  ser- 
vant of  God 161,  168,  241,  252 

,  the  judicial  circuit  of 548 

and  the  Philistines 547 

,  the  apparition  of,  examined  552 

Samson,  the  character,  &c.,  of 155 

,  his  miraculous  supply  with 

water 158 

Sanhedrim,  origin  of  the 592 

Satan,  knowledge  of  the  Hebrews  of 

the  personality  and  influence  of..  590 
Saul,  chosen  as  the  first  king  of  the 

Hebrew  nation 170,  173 

,  abandoned  by  the  Almighty, 

seeks  counsel  from  the  witch  of 

Endor 183 

,  contrast  of  his  religious  de- 
pendence with  that  of  David 187 


Page 

Sennacherib,  the  destruction  of,  ex- 
amined   334 

Serpent,  a,  destroyed  by  king  Heze- 
kiah 332 

,  the  brazen 79,  522 

Servitude,  the  political,  of  the  Jew- 
ish nation 146 

Sheba,  geographical  position  of,  con 
sidered 216,  559 

Shekinah,  the  visible  presence  of 
the 103,  531 

Shishak,  the  Egyptian,  spoils  the 
temple  of  Jerusalem 304 

Similarity  of  Hebrew  and  heathen 
religious  institutions,  cause  of  the  526 

Simon,  the  Benjamite,  incites  the 
people  against  the  high-priest, 
OniasIII 415 

,  the  high-priest  and  prince  of 

Judea,  government,  &c.,  of 436 

Sinai,  Mount,  the  glorious  appear- 
ance of  Jehovah  on 62 

,  vision  of  Moses  and 

the  elders  on 63 

Solomon,  appointed  successor  to  the 
Jewish  throne 197 

,    the    commercial   policy 

of 218,  560 

,  his  maiTiage  with  Pha- 
raoh's daughter 556 

,  his  worldly  greatness,  and 

its  insufficiency 220 

,  his  preparations  for  build- 
ing the  temple 206 

,  review  of  his  character 

and  government 223,  258 

Song,  sublime,  of  Moses  and  the 
people,  on  their  deliverance  from 
Egypt 50,  55 

Synagogues,  origin  of 251,  569 


Tabernacle,  David's,  tyjjical  import- 
ance of 567 

and  its  furniture,  de- 
scription of  the  Mosaic. 99,  243,  528 

,  preparations  for  the..     65 

s,  the  feast  of Ill 

Table  of  remarkable  events,  during 
the  Babylonian  captivity  and  re- 
storation    376 

-  from  the 
establishment  of  independence  to 
the  time  of  Christ 459 

from  the 

establishment  of  monarchy  to  the 
division  of  the  kingdom 269 

from  the 

restoration  to  the  establishment  of 
Jewish  independence 433 

sj-nchronistical,  of  remarkable 

2 


614 


INDEX. 


Page 

events  in  the  kingdoms  of  Jadah 

and  Israel 346 

Tadmor,  commercial  importance  of 

this  city 212 

Tararaus,  orgies  of,  the  Adonis  of 

Grecian  mythology 383 

Tarshish,  the  ships  of 556 

Temple,  restoration  of  the 364 

Teraphim,  explanation  of  the 563 

Theocrasy,  object  of  the  Hebrew. . .  379 
Tribes   of  Israel,   consequences   of 

their  national  division 270 

Trumpets,  the  feast  of 113 

U. 

Urim  and  Thummim,  the 106,  533 

,  Gideon  sup- 
posed to  have  made  an 234 

Uzziah,  king  of  Judah,  government 
of 321 

,  his  punish- 
ment reviewed 323 


V. 

Vision,  prophetic,  analyzation  of. 


586 


W. 

Page 

Wars,  first  engagement  in  of  the 
Israelites,  in  their  wanderings ...     80 

WarburtonandRussel,  bishops,  their 
views  of  Jewish  knowledge  of  fu- 
turity examined 116,  118 

Water,  the  pouring  out  of,  by  the 
people  at  Mizpeh 242 

s,  the  healing  of  the 516 

Wife,  the  Levite's,  the  cruel  abuse 
and  death  of 143 

Worship,  corruption  of,  by  the  peo- 
ple in  Canaan 232 

of  the  Hebrews,  change  of 

form  in  the 243 

y. 

Years,  computation  of  the  Sabbati- 
cal    563 

Z. 

Zadok  and  Abiathar,  the  high-priests  244 
Zechariah  and  Haggai  incite  the  re- 
storation of  the  temple 366 

's  faithfulness  and  death,  319,  324 


END   OF  VOL.  II. 


BS1197.S648 

The  Hebrew  people:  or,  the  history  and 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00033  7966 


